Ethics Books

For all of us who each day ask how there can be such evil in the world, Fred Katz presents a convincing explanation of how good people can do horrible things. While the focus of his book is the holocaust of Jews during WWII, his theory, that we place riders to our basic core values, has wide application. Evil against our brothers and sisters is most possible when the victims are marginalized. Nazis knew it was wrong to kill people; but in their tortured thinking the rider was that Jews were less than people. By extension, I wonder if we can justify capital punishment for criminals because we see them as "animals?" Can we guiltlessly make war against people whom we call "enemies," or refer to in other derogatory ways? Are advertisers and marketers able to use deception because they view us not as people, but as consumers? Katz' book got me to do some serious thinking.

Thanks for the quick service. The book arrived (in New Zealand) in perfect condition. Much impressed. Thank you very much.

I originally read Katz's book in 1995. Images and examples from the book stick with me to do this day. It is the very ordinariness of evil actions (unethical choices) that makes this book outstanding. I recommend that people who work in any kind of organization read this book and think about it the next time they say or think, "It won't hurt anyone if I do it this way this one time," or "I'm just obeying orders. . ." A frightening but illuminating book.

Brendan Myers is quickly becoming my favorite Neopagan author, with each new book he releases I find myself excited to see what the next page holds.

In The other side of virtue he covers a contentious little subject inside the Neopagan community, virtue. Rather than preach that things must be a certain way, he gives you the tools to find your own way, indeed to "Know thy self".

If you want to open your eyes and take in the sights that will be revealed, read this book, if you would rather stay set in yourways, don't bother.

I have always seemed to run across the same problem when trying to understand the philosophy of Ethics, since every model presented in the few philosophy courses I have taken, left me feeling empty, broken, and with very little faith in humanity as a whole. The conflicting flaws, or the sense that everything seems to work in these particular situations but don't look at situation X, or everything falls apart were partially to blame. But overall the presented systems did not seem to account for the way I approached ethical questions. In his book, Dr. Myers' seems to answer the question quite clearly for me as to why this is, it is because Ethics as it is normally approached asks questions in terms of; What law should I follow, What authority should I trust, or Which choice will do the most good? Instead Dr. Myers' presentation of the types moral of questions that were posed in ancient societies seems to ring more true to the types of moral questions I personally ask myself. These questions; Who should I be, How should I live, and How can I be happy? In a more general sense become What does it mean to be human, and what does it mean to live a worthwhile life? With these questions in mind Dr. Myers' takes the reader on a journey through time providing the answers to these questions and ultimately what it means to be a Virtuous person, from the heroic and classical societies of ancient Europe, through to various resurgences of these ideals of Virtue in historical movements, such as the Romanticism, and Merry Old England, and on to Today as seen in the Virtues displayed in the popularized fiction of Harry Potter, and Lord of the Rings. Virtue not only is alive and well in today's world it may possibly hold the key to answering some of the pressing problems today's world has to offer, when it comes to the understanding of the ethical dimension of a spiritual lifestyle, which is not built on dogmatic autocratic rules or institutional authorities. There are still some universal truths out there after all, I hope.

For Dr. Myers' "Virtue is the ancient idea that excellence in human affairs is the foundation of ethics, spirituality, self-knowledge, and especially the worthwhile life." The origin of Virtue can be found in what Dr. Myers' calls "The Immensity" those striking moments in ones life, which shake the foundations of who one is, calling into question ones very understanding of the world and one's place in it. The Immensity in other words is a spiritual experience, whether pleasant or unpleasant, it forces one to become aware of one's own lack of power, and in doing so, it calls one to respond to it, To Act. This may be to launch one on a spiritual journey to understand not only the cosmos but ones place within it. Such as the case when one is confronted with the actuality of suffering in the world, and forced to account for it, in how they live their life. The importance of the Immensity though is not in the actual situation itself, it is how one responds to it, which defines one as a Virtuous person. It is easy to be a good person when everything is coming up roses, but a good man is truly defined in who he is when caught in the chaos of the world beyond his control. The act of storytelling is where the ethics of Virtue are learned. Dr. Myers' presents many examples throughout his text, of virtuous responses to such Immensities, in the characters found in myths and stories throughout the ages. What makes one a Virtuous person in one day and age may not necessarily be the same in another, although there are certain Virtues found common in many societies, the definition of a virtuous person relies on the society and times in which that person finds themselves. This definition can be found in the people held aloft by that society as praise worthy, and the stories that surround their actions. There are many specific Immensities of which one can talk about, and Dr. Myers' himself is quick to admit that the Immensity is something about which we can never fully understand. This does not mean we should not try and he begins by discussing three universal Immensities, the Earth, Other People, and Death, which I leave to the reader to enjoy in his book.

The book as a whole is at times extremely poetic, and Dr. Myers' use of imagery and prose is captivating. The quotes are valuable and brilliantly evocative of the ideas he is trying to convey. I find the symbolism, and ideas found in "The Other Side of Virtue" enriching. After reading it twice, since the first time was too quick for adequate digestion, I still continue to find new treasures of insight, which shed light not only on society as a whole, but on personal experiences, and interpretations I have found in my own journey. I look forward to further developments by Dr. Myers' of his ideas and understandings of the Immensity and what it, and the confrontation of it, have to offer in our personal understanding of a worthwhile life, and society as a whole.

The Other Side of Virtue is an impressive book. It is not only an examination of virtue throughout the ages but also a ... guide is not really the right word, there are no "how to's" in this book, but it is a guide none the less in that Dr. Myers lays out (from his perspective) what a virtuous life looks like, and how to know when one is on the right track. As Brendan explains it "familiar" virtue is the following of laws and rules, the "Other Side" of virtue is the exploration of "who we are". The very first thing I can, and should, say about this book is that it is amazingly well researched. There would be no doubt in my mind, even had I not known, that Dr. Myers received his Doctorate in Philosophy, he obviously has a fantastic grasp of philosophy and an ability to distill very complex theories and perspectives into easy to read and understand segments.

The book follows virtue through the ages. Starting with heroic cultures (Cheiftan societies), moving through civilized societies (city states), through the Renaissance, Age of Reason, Romanticism, and even into modern expressions of fantasy like Harry Potter and The Lord of the Rings. He then begins the exploration of how these expressions of virtue are manifest in our lives. The primarily vehicle he uses to explain this is in the experience of what he calls "an Immensity" that is a situation that calls to us to make choices which in turn create changes in our lives. From my understanding of his meaning, an immensity is a problem or situation one faces in which ones life will be forever changed. How one responds to these experiences or, to to use Dr. Myers language, an Immensity is when one most clearly lives with virtue.

It is an incredibly moving book one of the few I have ever read that have really wormed its way into my mind and made me really look deeply into who I am. I suppose I have never viewed virtue from this "other side" before... I do not think it is obvious while reading the book, but I do know that my idea of being "virtuous" has meant to me in the past following the rules and laws. Being hospitable, for example, because that is what is expected, not because it is the best, most beautiful way to move through life.

The only really issue I have with the book, and this is true of the other book I had read by Dr Myers, is the way he terms his opinions. It is very strong, so much so that I was put aback by it a couple of times. His descriptions, for instance, of one who excels in spirit, as opposed to one who is bereft of spirit, seemed to me to be coached in terms so extravagant and extreme to actually loose some of their meaning. Or, another example, Dr. Myer's understanding of the soul is coached in terms that are very disparaging of other understandings. Taken in the totality of the book, however, these small instances were not enough to "turn me off" or make the book any less meaningful.

A great book, and one I think I am better for the reading, I look forward to Dr. Myers future works.

With so many misconceptions about polymorous and polygomous relationships, its nice to see a book shedding some positive light. The main point to this, its not who or how many, its how and how much you love.

I've known Raven for many years now and being both pagan and poly and coming to him on many poly and pagan issues I can say that he not only knows what he is talking about but is a fine role model. I recommend this book or any book by Raven solely on the merits that it was written by him. Long live the King!

Intelligent, thought-provoking look at managing multiple relationships, plus the reader gets a palpable sense of the author through his use of language and writing style, which adds further to the pleasure of reading this book.

Insightful analysis of the negatives that dog any open relationship, as well as their root causes: territoriality, envy, jealousy, and possessiveness - read this section over more than once. Also worth re-reading: the Mars chapter on fighting honorably. Concise, thorough explanation of how to set up composite astrology charts for multiples - this was something I have always wondered about, and this was the first time I have seen it discussed. Also, some really beautiful, carefully thought-out rituals - I particularly like the one for finding a tribe, which could be used by any soloist in search of the right coven.

Now, for the problem I have with one of the premises of this book - the idea that the primary relationship takes precedence over the secondaries. This is not a criticism of the author, but rather of a basic premise behind polyamory. Why would anyone want to be a secondary, which is little more than a concubine position always subordinate to the primary marriage? Kaldera mentions some of the reasons why people are content to be secondaries, but doesn't explore viewpoints of secondaries re: their status in sufficient depth. "How can secondaries successfully negotiate the polyamory power dynamic without getting used?" is the question I feel this book doesn't answer. The "contract" he includes is blatantly self-serving in terms of his relationship with his wife, at the expense of the secondary. The author does mention that this contract is old, and notes how he has evolved beyond it in certain ways, but a few chapters devoted specifically to secondary viewpoints, and an updated contract juxtaposed with the original would definitely have rounded out this book.

I'm in a newly formed MFF triad and I'm trying to read everything I can about polyamory. I pre ordered this book, I was so excited to see that it was going to be published. I received it last week and read it in two days. WOW. As Raven points out there aren't many role models for the type of relationship that we are choosing to engage in. I think polyamory is a paradigm for our future as a society. And the more we support each other, the better off we'll all be.

Raven writes in a very accessible style. At times very thought provoking, at others he brings a smile or even a laugh at his turn of phrase.

I loved the section he called the Demonologia Polyamoria, classifying the problems of polyamory, such as jealousy, possessiveness and envy as demons. He talks about the effects these negative emotions can have on a polyamorous relationship (any relationship in fact) but these emotions seemed to be magnified when there are more people involved. He also gives practical and down to earth advice, referring often to the comments and suggestions made by the people he interviewed for the book, on how to deal compassionately with these demons.

Besides the information on polyamory, the rituals that he includes are amazing. As a pagan, I found the inclusion of a spiritual aspect of relationship support to be extremely helpful. At the end of every chapter there's a ritual included to help with the difficulties or celebrate the triumphs that were addressed in that chapter. For example at the end of the Sun chapter he provides an excellent self binding spell for the Shiney New Love Syndrome, which can plague many polyamorous relationships.

I also enjoyed reading the comments, thoughts and words of advice provided to him by the people he interviewed. It was great reading about the problems and joys that they's encountered over the years, how they dealt with them and celebrated them. It makes our small triad feel a little less alone.

Over all I thoroughly enjoyed this book. I'm looking forward to re reading some parts of it, refering to it constantly over the next few months and getting my partners to read it as well.

I would recommend this book to anyone who's considering to become involved in a polyamorous relationship, to those who are already in one and to those who are simply interested in this new relationship paradigm.

This is the most compassionate, knowledgeable, and thorough discussion of the topic of aid in dying I have ever read. Since most deaths in our technologically advanced society are medically managed, most of us will face a series of decisions and interventions, for ourselves and our loved ones, at the end of life. This book will help readers make thoughtful, informed decisions consistent with their own values that are based on knowledge about end of life choices.

Dr. Preston addresses all the key issues involved in patient choices at the end of life. He helps distinguish between a terminally ill person's readiness to die and a suicidal wish of an individual who is not ill. She shows how aid in dying is different from euthanasia. He explains the difference between depression that is a normal reaction to the losses associated with dying, and clinical depression and other mental illnesses that are separate from the physical illness. He discusses the importance of families talking openly about end of life decisions that may lead to death. He summarizes the biomedical, ethical, and spiritual debates in this area. Dr. Preston is also very pragmatic and describes the range of treatment decisions that people can make at the end of life. He presents the stories of several patients he has worked with to illustrate the issues, making the book highly readable and down to earth.

This book does a fantastic job of educating the reader about myths and realities regarding decisions at the end of life. It is an eloquent plea for reducing suffering at the end of life and respecting the sanctity of death. I highly recommend it to everyone wishing to make thoughtful decisions about dying!

Judith R. Gordon, Ph.D.
Chair, Washington State Psychological Association End of Life Task Force

Dr. Preston's clear account of how some terminally ill face the hard decisions related to the end of life is an inspiration. We learn that the truly professional and empathic role of a physician is to inform the patient of choices such as hospice as well asthe realities and semantic evasions which obscure the fact that many doctors assist terminal patients wishing to avoid unnecessary pain and indignity. Patients, medical providers and all of us as citizens will benefit from his experience.

This is must reading for anyone who wants to be in control of their life right up to the end. It is not a paean to suicide or an individual's rights, but rather a call for personal dignity and comfort. It is well written and delivers its message and insights through personal stories and anecdotes that the author draws from his own professional and personal experiences. I am sure that everyone, like myself, will strongly identify with one or more of the people and families we meet in this book--these are good stories and good lessons. It is an easy and important read. I highly recommend it.

This book enlightened my spirit and made me wish I could teach again! it is an extremly passionate rhetoric for teachers and educators who look up to a positive change in the world and their students. I highly recommend this book for any new teachers, student teachres depressed teachers, or even lost teachers who need to know the way back to the right path of teaching!
The introductions is although half of the book but insightful of the circumanstaces of Frier's lectures and the outcomes of them especuially after his death.

This small work is packed with wonderfully articulate insights, philosophical, political and practical, about education and how we should go about teaching young students. Paulo Friere is an enemy of oppression, coercion and neo-liberalism, a proponent of the human spirit and the possibility of a better world. If you are really interested in the ideas of existentialism, socialism, democracy and social justice, you will find yourself entralled with Friere's practical ideas in this book.

I am one of 24 co-founders of Earth Intelligence Network, building the EarthGame with inputs from the Transpartisan Policy Institute and the Public Budget Office, and our biggest insight in the past year has been to realize that the 5 billion poor do not have 18 years to go to school; but that they can be taught orally, one cell call at a time, by 100 million volunteers with Internet access and Skype. We simply have to distribute free cell phones in order to help the five billion create stabilizing wealth.

It was therefore for me personally, at the age of 55, a true joy to run across both this book and Pedagogy of the Oppressed as well as Teaching to Transgress: Education as the Practice of Freedom both of which I will review shortly.

The only two books coming close in my own reading history, apart from Chomsky, Ellul, and Marcuse, have been Radical Man: The Process of Psycho-Social Development. and Improper behavior. See also Rule by Secrecy: The Hidden History That Connects the Trilateral Commission, the Freemasons, and the Great Pyramids and Animal Farm (Signet Classics).

The translator tells us that Friere opposed the movement of gaduate studies in education toward atomization, fragmentation, and a false science, "scientism." The translator is *damning* of the Harvard Graduate School of Education, and I believe all that he says.

The translator emphasizes that across Friere's works, he condemns false claims of neutrality and objectivity, and says clearly that education is an ethical calling that has a strong need to take a stand on what is good and right.

All three of my children have rejected rote learning, even as taught in the best public school district in America, and I am deeply sympathetic with this author's views that teaching should not be about the transfer of old knowledge but rather about the interactive sharing in learning to create new knowledge. Team leaning, learning to learn, open books testing--that is the way to go, in my view. See also Edutopia: Success Stories for Learning in the Digital Age.

We learn that Friere's first book, to set this one in context, taught that education is "that specifically human act of intervention in the world."

I completely agree when it is stated that the transformation of education must be the foundation for the transformation of all else.

I copy a note "Education *makes* history" (as opposed to losing it).

Note from the book: Democracy from below. Human liberation. Educators inspire rather than shape. See The Tao of Democracy: Using Co-Intelligence to Create a World That Works for All.

The book emphasizes that the study of the oppressed has been squelched by those in authority, inclusive of higher graduate education studies, as an ideological act that declines to recognize that the oppressed are in fact, OPPRESSED, not just poor, lazy, stupid, or otherwise self-condemned.

Note: Curiosity + education + humanity = infinite power." See A Power Governments Cannot Suppress.

Friere repeatedly returns to a key point, that thinking is an act of communication, and can only take place interactively. Teaching and research should comprise an endless cycle and not be a one-way street (didactic is a fancy word for "I talk, you listen.")

Progressive teaching respects students and favors student autonomhy. As best I can tell, Evergreen College in Washington State is the gold standard for this kind of teaching.

Friere tells us that teachers who impose no standards, no discipline, are just as bad as teachers who are authoritarian and leave no room for student autonomy or curiosity.

Friere tells us that teachers must apprehend and comprend reality, and not seek to condition students into accepting their poor conditions (or corrupt governances--see Earth Intelligence Network for a range for free offerings on reality).

Friere states firmly that "RealPolitic" is inhumane and wrong. See The Health of Nations: Society and Law beyond the State.

The book closes with an elegant discussion of how education leads to decision-making that is aware and conscientious. I have long advocated the need for public intelligence, and for a relationship between how we learn and how we decide. "Intelligence" is about decision-support, not about spying.

My final two notes from this superb book:

1) To accept and respect differences (i.e. diversity) is essential to listening and learning.

2) Globalization (when combined with 44 dictators and the global class war) is oppressive in its ignorance (or concealment) of the human cost, the cost to humanity.

This book was a great way to get to know the people who work on genetics and new reproductive technologies. I read the book for my genetics class but I loved it anyway! It tells the history and the science and ethics, but I liked that it is so well written and so human.

This book changed our minds about using BRCA-1 genetic testing. It is the best $11 we spent--about the same amount as a single prenatal vitamin! The history part is really interesting. We shared this book with our friends and it is being discussed at our church after the minister saw it discussed on C-SPAN. There really isn't much bad to say.

It is amazing to me that the author is so young, because he is an excellent and interesting speaker. I bought The Perfect Baby after I saw him speak at our Student Convocation. He was so inspirational that I decided to major in bioethics.

I have used Chris Cuomo's book for two of my "Ethics as an Introduction to Philoosphy" classes this year at my university. I will use it again! This book is both enjoyable and thought-provoking. My students rated it very high and felt that it complimented Plato's Republic (required for this course) and Rachels's Elements of Moral Philoosphy. Chris Cuomo presents her thoughts in a clear, concise and convining manner. This is an excellent book for both a general readership, as well as for an academic audience, that speaks to important issues from a thoughtful, yet entertaining, feminist point of view. I praise Chris Cuomo's writing, and I look forward to her next book.

Should you read The Philosopher Queen by Chris Cuomo? You decide: Chris Cuomo writes this book to put you (yes, you!) in the Queen's chair. The book takes you on a philosophical journey through the matrix of late 20th century thinking on war, love and knowledge. At various junctures in the book, after presenting a pressing question or dilemma, Chris invites, "you be the judge." For example, in the essay, "The King of Whiteness" (an essay worth the price of the book alone!) Chris tells a story about a time she dressed up as a Drag King (in the tradition of Danny DeVito) in order shed some light on the intersecting construction of race, gender and desire. But instead of telling you what to conclude from the story she asks, "Is it at all worth trying to understand something about race through the lens of gender?" followed by the challenge: "You be the judge." This book isn't preachy or abstract like many philosophy books. It is rockin' good political philosophy that will stimulate your mind and your body! I am telling all the students in my philosophy classes, "Read the book! Be the philosopher queen! Feel the power." A must read for 3rd wave feminists and anyone in the mood for activist thinking about change.

Chris Cuomo is an activist, performance artist, and ecologist. She is also a professional philosopher. She has woven together a series of essays and philosophical meditations in response to the attacks of September 11th and the violence that followed. I was attracted to this book because of its essays on Simone Weil, "the Secular Sacred",and the "the Science of Complexity". Then when I read it I was surprised and moved by the author's hope, wit, resilience, and high spirits. This book is heartening and against all odds entertaining. A totally unexpected original response from a philosopher who sees war and violence as pervasive presences in the world. .

This book is essential reading for anyone interested in the critical and inextricable relationships between the economics and the philosophy of the free society. Only a person like Younkins, who has a broad transciplinary understanding of the social order, could have written such an integrative work. The author expertly links the work of Aristotle, Menger, Mises, Rand, and others to argue in favor of the free society. Younkins persuasively argues that the study of human action, when properly grounded in natural law, reveals the connection between economics and morality. This book is consistent with his popular classic, Capitalism and Commerce, and offers a
powerful, emergent libertarian synthesis of tremendous promise.

The two most prominent schools of thought for those committed to laissez-faire capitalism are Objectivism (the neo-Aristotelian philosophy of Ayn Rand) and the Austrian School of Economics founded by Carl Menger.

An essential difference between these two schools is that Objectivism is a full-orbed philosophy which contains an explicit political and ethical justification for capitalism. Austrian Economics, on the other hand, presents itself as an explicitly value-free system of thought. Austrians argue that while capitalist economies will increase wealth and benefit the public at large, any ethical justification for capitalism is not intrinsic to the Austrian method. For example, Ludwig von Mises considered ethics outside the domain of science and made his ethical case (to the extent one could call it that) for capitalism on utilitarian grounds. In addition, Mises was explicitly Kantian in his epistemology and considered his methodology (which he called praxeology) to be based on Kantian assumptions. And while we tend to associate Austrian Economics with laissez-faire capitalism, some Austrians have not been consistent defenders of free enterprise. One thinks of Friedrich von Hayek, whom Rand bitterly opposed.

Nonetheless, Rand praised the economic writings of Mises while noting her disagreements with the philosophical sections of her work. However, as her posthumously published Marginalia indicate, she was in fact downright hostile to his ethical and epistemological theories. Rand believed that Mises' utilitarianism and Kantianism could not provide the appropriate methodological foundation for economics or provide a philosophical foundation for a free society. In fact (if her Marginalia constitutes her reasoned evaluation of Mises) she considered him a "neo-mystic" because of his Kantian approach. One need not be an expert on Rand's thought to know that "mystic" was one of the harshest terms in the Randian lexicon. Things went from bad to worse in her eyes with Mises' American follower Murray Rothbard. Although Rothbard was an Aristotelian whose ethics shared similarities to Rand's, he helped launch the modern libertarian movement and advocated anarcho-capitalism. Rand's hostility toward libertarianism has continued in much of the Objectivist movement today, and some of it has spilled over into hostility toward Austrian Economics as such.

The Austrian attitude toward Objectivism is less uniform. Many Austrians appreciate Rand an important advocate of capitalism and are grateful for her advocacy of Mises' books, but consider her thought insufficiently rigorous to be considered philosophy. Others, such as George Reisman, have sought to combine Austrian Economics and Objectivism, as in his magisterial work Capitalism.

Professor Edward Younkins thinks its time for a détente if not a rapprochement. By looking back toward the Aristotelianism of Carl Menger and forward to a potential synthesis of Rand and Austrianism, he thinks he can break the impasse. If Austrians understand their Mengerian (and therefore Aristotelian) roots better, and if Objectivists do a better job of understanding Austrian methodology, perhaps some of the distrust that has placed these two schools at loggerheads can be broken.

In this excellent, well-organized, and easily readable book, Younkins makes a convincing case that the Austrian value-free defense of capitalism and the moral arguments of Objectivism and the Aristotelian philosophy of human flourishing are complementary and compatible. In this thought-provoking book, Younkins presents 12 relevant essays from a variety of philosophers and economists and frames them within his own four insightful essays. His chapters alone are worth the price of the book! His first three essays clearly introduce the readers to the basic arguments of Menger, Mises, and Rand. Then, after presenting the 12 fine essays by other scholars, he provides a framework or architectonic of a potential Austrian-Objectivist paradigm for a free society. Younkins shows that no field is totally independent of all other fields and that there really no discrete branches of knowledge. He understands that any real truth is always compatible with other truths.

Philosophical Counseling is a paradoxical new field that purports to help people with life's problems by engaging them in philosophical discussions. This is paradoxical in a couple of ways. On the one hand, providing assistance with life's difficulties was one of the roots of philosophy, so how can this be a new field? On the other hand, many people, especially many professional philosophers, consider philosophic problems in the year 2001 to be very far removed from the problems of life. Smug within their ivory towers, philosophers have long ago immunized themselves to the charge that their studies are of no earthly use. It brings a smile to outsiders, and causes a commotion among the philosophers, when a philosopher hangs out a shingle offering a useful service for a fee.

One of the central issues that Raabe examines in his book is: How can that fee be ethically justified? In the process of examining this, Raabe provides a broad survey of the field of Philosophical Counseling. Since the field is new, there is little general consensus even as to it's definition. Many of its practitioners use widely differing definitions of Philosophical Counseling in their own work. Raabe offers a critical survey of these various conceptions. Strikingly, Raabe is critical of the "Beyond Method Method" of the movement's founder, Gerd Achenbach.

One man with whom I discussed "Philosophical Counseling - Theory and Practice" said in mock horror, "This is about counseling, not philosophy!" It is about counseling, explicitly and didactically so; the book could serve as an introductory text on counseling, I think. But the book is about philosophy too, for one of Philosophical Counseling's main ideas is that many of the stresses and upsets that people feel grow out of philosophical mistakes or misconceptions.

Philosophical Counseling has a very broad overlap with psychological counseling. Many methods of psychological counseling, such as Cognitive Therapy and Rational Emotive Behavior Therapy, deal extensively with philosophic ideas in their practice. Part of Raabe's task is to find something that would in fact distinguish Philosophical Counseling from other already well established forms of counseling, and also to find a task that Philosophical Counseling can perform better than psychological counseling.

Very broadly, the divide that Raabe finds is the one between therapy and education. Sometimes something is wrong with us; our leg is broken, we're attacked by germs, chemical structures in our brains are upset - these are all clearly medical problems. At other times, we just don't understand right, or we just don't know how to do something; we get wet feet because we don't know the tide is rising, we can't cross the water because we can't find the bridge. These are clearly educational problems. One might imagine a boundary between medicine and education; a place where the influence of the structure of the body blends with the influence of ideas to determine things like our various capabilities, aptitudes and attitudes, as well as our experience of happiness with our existence. One side of that boundary is the terrain of the psychologist, the other side of that boundary is the terrain of the philosopher.

I'm not a philosopher or a counselor, but I found Raabe's book both an interesting read and a wealth of information. I'm not an insider to the growing Philosophical Counseling movement, but I understand that the challenges that Raabe has raised are controversial in many quarters. But as Raabe says, unless the movement can properly and ethically establish just what it's practice is, it will be threatened by charlatans.

"Empty is the argument of any philosopher who doesn't relieve any human suffering." Epicurus (341-271BC)Philosophy is different than psychology. Psychology looks at controlled scientific experiments to find out how the mind reacts to society. Philosophy is concerned with the conceptional questions like what reality? A psychologist would examine mental illness by asking the client questions. A philosopher would ask, "What is mental Illness?" Two different worlds. You cannot just blindly do what a psychologist tells you to be cured. You must philosophically think about what the problem is in the first place....Regards Frank...

The Philosophical Counselling movement is not something new; in fact, philosophers more than 2,000 years ago were practising philosophy as a way of life and using it to relieve human suffering.

And though Gerd Achenbach is credited with "re-instating" the practice of philosophy in the 1980s, his method, or rather, lack of, left some questions unanswered and threatened the viability of the movement.

But a man by the name of Peter Raabe has stepped up to the challenge, answered the remaining questions, cleared up all of the previous confusion, and proven once and for all that there is indeed a method in Philosophical Counselling.

What this book does is prove with reasoned and logical statements that Philosophical Counselling is in fact a viable field, and offers a method that eliminates all of the confusion and incoherence. And Dr. Raabe provides all of this in a clear and interesting style that makes this book a pleasure to read.

But perhaps the reason that this book has become the best source on Philosophical Counselling is that Raabe has researched nearly all of the available sources on the modern PC movement, resulting in a comprehensive and cohesive work.

Raabe starts off with a brief history of PC, and then moves on to some of the definitions that practitioners have offered to explain what PC is. This serves as a good introduction to what is to follow.

Raabe then examines the descriptive accounts of the actual practise of PC, and what is meant by procedure, technique, approach, and method. He reveals that there is disagreement amongst counsellors about whether there is or should be a method in PC.

Naturally, this leads to the question of "what makes Philosophical Counselling different from Psychotherapy?". Raabe answers this question more than adequately, providing ample evidence that PC is indeed different and showing why, in many cases, it works much better in alleviating human suffering.

But the most important chapter of all is the fourth one, in which Raabe provides a new model for PC which eliminates all the confusion and gives counsellors a clear method that is superior from all others that have come before.

I cannot stress how important this new method by Raabe is, it is revolutionary in that it has advanced immensely, in my opinion, the field of PC and has proven once and for all the legitimacy of this practice.

The next chapter gives us a clear definition of what Philosophical Counselling is and puts to rest all of the critics.

Raabe also provides four different case studies with clients, so that the reader can get a good idea of what actually goes on during a counselling session. This is a great addition to the book because it offers the theory on PC, as well as different case studies to demonstrate the practise of PC.

And the four Appendixes at the end of the book are a nice treat, and quite useful even to people who aren't practitioners.

I don't think I need to give you a summary; reading this review should sum up quite nicely my thoughts on this revolutionary and very important book.

But I will say this: whether you are a Philosophical Counsellor, or intend to be, or even have no interest in the field: Read this book!

Philosophical Counselling has been around before most religions, and certainly before psychology and psychotherapy, and exists even today. Wouldn't you like to know why this wonderful field has been helping people improve their lives for thousands of years?

I have read many of your reviews and have found them very helpful. I have a naive question for you. What does "Galutish" mean? Thanks!

Pirkei Avot-Ethics of the Fathers

It is a collection of ethical sayings made by Rabbis who passed down Jewish law and tradition. Pirkei Avot was compiled around the year 200 C.E.

This edition is visually beautiful and chock full of interesting commentary in well written English. I received it as a gift for my 50th birthday. It is easy to read, and a pleasure to browse through. I used this edition to teach selected sayings to a 12 year old girl from a non religious Jewish background. The commentaries sparked endless excited discussion. My student was enchanted by this edition and has requested that I buy it for her as her Bat Mitzvah gift.

This is the great Jewish wisdom book in which teachings of how to live the life of Derech Eretz, moral goodness, dedication to Torah which leads to action- are given.
'Artscroll' opens its commentary with a perush on 'All Israel has a share in the world- to- come' by explaining that this is a way of motivating each and every one of us to learn, to not despair before the endless sea of knowledge which we can never completely make our own.
'Artscroll' also supplies illustrative anecdotes, nice little stories. Though it is a bit Galutish in the typical Artscroll style it nonetheless is rich in learning , and a commentary highly recommended.