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Menschenkenntnis. by Alfred Adler
Originally published in 1927 this book attempts to acquaint the general public with the fundamentals of Individual Psychology. At the same time it's a demonstration of the practical application of these principles to the conduct of everyday relationships & the organization of personal life. Based upon a year's lectures to audiences at the People's Institute in Vienna, the book pointd out how the mistaken behavior of individuals affects social & communal harmony; to teach individuals to recognize their mistakes; & finally, to show them how they may effect a harmonious adjustment to communal life. Adler felt that mistakes in business or in science were costly & deplorable, but mistakes in the conduct of life are often dangerous to life itself. This book is dedicated by the author in his preface to the task of illuminating progress toward a better understanding of human nature.
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First published January 1, 1927
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September 23, 2017
insanlar için en zor iş kendilerini tanımak ve kendilerini değiştirmektir
bu zamana kadar iyi ki okudum hissini en çok yaşatan kitap oldu insan doğasını anlamak.
alfred adler'in bu kitabı psikolog/psikiyatr olmayan insanların dahi kolaylıkla okuyabileceği türden bir eser. aynı zamanda bireysel psikolojiye nereden başlasam sorusunun cevabı gibi...
bir gün, bir yerde karşılaşırsanız mutlaka içindekiler kısmına bir göz atın. insan davranışı ve karakter bilimi isimli iki bölümünden sonra ilişkilerime bakış açım tamamen değişti, etrafımda olan bitene kayıtsızlıkla değil, garip bir inceleme isteğiyle bakıyorum şimdi.
November 23, 2019
This is a great book -- one of the early attempts to understand human nature in the framework of scientific inquiry rather than philosophy, religion, or metaphysics. I read it in what I think was the first Fawcett edition (Fawcett Premier Book). This little paperback in a tiny font that I find difficult. But I'm rating the ideas, not the format. The most significant contribution of the book is summarized in this quotation: "No one can lift himself above society, demonstrate his power over his fellows, without simultaneously arousing the opposition of others who want to prevent his success. ... Finally, we come rationally to a thesis which we have felt intuitively: the law of the equality of all human beings. This law may not be broken without immediately producing opposition and discord. It is one of the fundamental laws of human society."
It was first published in 1927 -- this was the era of the Great Physicists. Adler seems to me much influenced by the classical physics of his day and preceding generations. His aim appears to me to be the establishment of "laws" in the relatively new science of sociology similar to those established by Newton and others for the hard sciences. He doesn't seem to be aware (as many still aren't a century later) that those "laws" had already been transcended by the contemporary physicists of his time.
It was first published in 1927 -- this was the era of the Great Physicists. Adler seems to me much influenced by the classical physics of his day and preceding generations. His aim appears to me to be the establishment of "laws" in the relatively new science of sociology similar to those established by Newton and others for the hard sciences. He doesn't seem to be aware (as many still aren't a century later) that those "laws" had already been transcended by the contemporary physicists of his time.
April 17, 2012
هذا الكتاب ارتقى بي الى ذروة الشبق العقلي^_^
February 25, 2017
الطبيعة البشرية – ألفرد أدلر
ألفرد أدلر 1870 – 1937 هو طبيب نمسوي شهير وهو مؤسس ما يسمى بمدرسة فيينا الثانية في علم النفس.. اشترك مع فرويد في مجموعة علماء التحليل النفسي ورغم كل الشائعات بأنهما كانا على وفاق تام إلا أنه قد اتضح فيما بعد غير ذلك. وقد كان أدلر أول من انفصل عن هذه المجموعة وقبل أن ينفصل كارل يونغ عن ذات المجموعة بعامين. بل إن أدلر كان حتى أثناء عضويته بالمجموعة يحمل أفكاره الخاصة التي يخالف فيها فرويد في التحليل النفسي. بدأ أدلر بتأسيس مدرسته الخاصة والتي كونت ما يسمى بنظرية أدلر في علم النفس الفردي عام 1912.
صدر هذا الكتاب لأول مرة عام 1927 بعد نضوج أفكار أدلر بشكل تام وحصوله على شهرة واسعة كأحد تلامذة فرويد الأوائل وصاحب مدرسة كاملة خاصة به في علم النفس ومعروفة باسم الفردية كما أشرنا سابقاً.
ينقسم هذا الكتاب إلى قسمين رئيسيين؛ أساسيات نمو وتطور الشخصية وعلم دراسة الشخصية.
يبدأ الفصل الأول بتعريف النفس ومن ثم الحديث عن الطفولة وينسجم هذا مع حياة أدلر المهنية حيث أنه كان قد أقام العديد من مدارس توجيه الأطفال في وقت سابق. وحقيقة، لا يخلو هذا الكتاب من الكثير من النصائح المفيدة فيما يخص توجيه الطفل والمشاكل النفسية التي قد تواجههم. ويركز أدلر كما هو منهجه عموماً على دور المجتمع في تشكيل شخصية الإنسان ومن المعروف أن نظرية أدلر في علم النفس الفردي قائمة على محركين أساسيين للنفس البشرية؛ الأول، هو سعيه الدؤوب للحصول على القوة والثاني، هو التأثير المجتمعي على شخصية الفرد.
ينتقل أدلر في الفصل الثاني في الحديث عن أنماط شخصية معينة ولربما لا يخفى على القاريء الكريم أنه ليس بالضرورة أن تكون شخصية الفرد الحقيقية متمايزة تماماً كأحد هذه الأنماط فما يحدث في طبيعة الحال هو أن يكون الفرد مزيجاً من هذه الأنماط أو أنه ينتقل من واحدة إلى أخرى على امتداد أطوار حياته.
لا تخفى كذلك النظرة الشيوعية لأدلر في آرائه وتعويله الكثير على التأثير المجتمعي في تشكيل شخصية الفرد. ومن المعلوم أن أدلر كان قد تزوج من فتاة روسية شيوعية نشطة وقد أنجب منها أولاده الأربعة كلهم. كما أنه من الواضح اللمسة النيتشوية عليه وذلك بإعطاء حافز القوة كل هذه الأهمية. وفي واقع الحال، من الواضح أن هاتين أحد أهم إختلافاته عن فرويد.
من أهم الأفكار الموجودة في هذا الكتاب والتي قد تكون ذات قيمة عالية هو أن أنماط الشخصية لا تورث وإنما تكتسب. وهذا ما يسميه أدلر بالتأثير المجتمعي في شخصية الفرد. وقد يكون هذا التأثير مباشراً كالتربية المباشرة من الوالدين.. أو غير مباشر من البيئة المجتمعية التي يعيش فيها الفرد.
عن نفسي، أنا سعيد حتماً بهذا التطور عن الفرويدية التقليدية وأعلم حتماً أن هذا الكتاب اليوم لا يشكل سوى نظرة تاريخية على فترة من حياة علم النفس.. إلا أنني أقدر قيمة التطور الذي أضفاه أدلر على أفكار فرويد والتنوع والإثراء الذي أضافه بقية تلاميذ فرويد إلى علم النفس فيما بعد ليكون اليوم على الشاكلة التي نعرف. ولا يمكننا حتماً اليوم أن ننظر إلى علم النفس بتجاهل فرويد أو أدلر أو يونغ أو فرانكل أو غيرهم ممن أضافوا وطوروا هذا العلم ليعززوا نظرتنا إلى أنفسنا لربما نتمكن يوماً ما من معرفة حقيقية بالإنسان الذي نحن عليه.
باختصار، هذا الكاتب لا بأس به كتعريف بأفكار أدلر الأساسية رغم أنه قد يكون مملاً وبشدة لمن هو غير مهتم في مثل هذه المواضيع. ويصلح هذا الكتاب دون شك كمقدمة أو مدخل إلى علم النفس لمن هو جديد عليه.
ألفرد أدلر 1870 – 1937 هو طبيب نمسوي شهير وهو مؤسس ما يسمى بمدرسة فيينا الثانية في علم النفس.. اشترك مع فرويد في مجموعة علماء التحليل النفسي ورغم كل الشائعات بأنهما كانا على وفاق تام إلا أنه قد اتضح فيما بعد غير ذلك. وقد كان أدلر أول من انفصل عن هذه المجموعة وقبل أن ينفصل كارل يونغ عن ذات المجموعة بعامين. بل إن أدلر كان حتى أثناء عضويته بالمجموعة يحمل أفكاره الخاصة التي يخالف فيها فرويد في التحليل النفسي. بدأ أدلر بتأسيس مدرسته الخاصة والتي كونت ما يسمى بنظرية أدلر في علم النفس الفردي عام 1912.
صدر هذا الكتاب لأول مرة عام 1927 بعد نضوج أفكار أدلر بشكل تام وحصوله على شهرة واسعة كأحد تلامذة فرويد الأوائل وصاحب مدرسة كاملة خاصة به في علم النفس ومعروفة باسم الفردية كما أشرنا سابقاً.
ينقسم هذا الكتاب إلى قسمين رئيسيين؛ أساسيات نمو وتطور الشخصية وعلم دراسة الشخصية.
يبدأ الفصل الأول بتعريف النفس ومن ثم الحديث عن الطفولة وينسجم هذا مع حياة أدلر المهنية حيث أنه كان قد أقام العديد من مدارس توجيه الأطفال في وقت سابق. وحقيقة، لا يخلو هذا الكتاب من الكثير من النصائح المفيدة فيما يخص توجيه الطفل والمشاكل النفسية التي قد تواجههم. ويركز أدلر كما هو منهجه عموماً على دور المجتمع في تشكيل شخصية الإنسان ومن المعروف أن نظرية أدلر في علم النفس الفردي قائمة على محركين أساسيين للنفس البشرية؛ الأول، هو سعيه الدؤوب للحصول على القوة والثاني، هو التأثير المجتمعي على شخصية الفرد.
ينتقل أدلر في الفصل الثاني في الحديث عن أنماط شخصية معينة ولربما لا يخفى على القاريء الكريم أنه ليس بالضرورة أن تكون شخصية الفرد الحقيقية متمايزة تماماً كأحد هذه الأنماط فما يحدث في طبيعة الحال هو أن يكون الفرد مزيجاً من هذه الأنماط أو أنه ينتقل من واحدة إلى أخرى على امتداد أطوار حياته.
لا تخفى كذلك النظرة الشيوعية لأدلر في آرائه وتعويله الكثير على التأثير المجتمعي في تشكيل شخصية الفرد. ومن المعلوم أن أدلر كان قد تزوج من فتاة روسية شيوعية نشطة وقد أنجب منها أولاده الأربعة كلهم. كما أنه من الواضح اللمسة النيتشوية عليه وذلك بإعطاء حافز القوة كل هذه الأهمية. وفي واقع الحال، من الواضح أن هاتين أحد أهم إختلافاته عن فرويد.
من أهم الأفكار الموجودة في هذا الكتاب والتي قد تكون ذات قيمة عالية هو أن أنماط الشخصية لا تورث وإنما تكتسب. وهذا ما يسميه أدلر بالتأثير المجتمعي في شخصية الفرد. وقد يكون هذا التأثير مباشراً كالتربية المباشرة من الوالدين.. أو غير مباشر من البيئة المجتمعية التي يعيش فيها الفرد.
عن نفسي، أنا سعيد حتماً بهذا التطور عن الفرويدية التقليدية وأعلم حتماً أن هذا الكتاب اليوم لا يشكل سوى نظرة تاريخية على فترة من حياة علم النفس.. إلا أنني أقدر قيمة التطور الذي أضفاه أدلر على أفكار فرويد والتنوع والإثراء الذي أضافه بقية تلاميذ فرويد إلى علم النفس فيما بعد ليكون اليوم على الشاكلة التي نعرف. ولا يمكننا حتماً اليوم أن ننظر إلى علم النفس بتجاهل فرويد أو أدلر أو يونغ أو فرانكل أو غيرهم ممن أضافوا وطوروا هذا العلم ليعززوا نظرتنا إلى أنفسنا لربما نتمكن يوماً ما من معرفة حقيقية بالإنسان الذي نحن عليه.
باختصار، هذا الكاتب لا بأس به كتعريف بأفكار أدلر الأساسية رغم أنه قد يكون مملاً وبشدة لمن هو غير مهتم في مثل هذه المواضيع. ويصلح هذا الكتاب دون شك كمقدمة أو مدخل إلى علم النفس لمن هو جديد عليه.
August 26, 2023
Trys psichologijos muškietininkai, Adleris, Froidas ir Jungas, puikiai žinomi visiems. Na bent tiems, kurie negyvena po kokiu nors akmeniu. Kažkada studijuodama prabėgomis ir aš skaičiau apie jų veiklą ir svarbius psichologijai atradimus. Panorau prisiminti ir ši knyga buvo puiki proga.
Taigi Adleris ir jo individualioji psichologijos sistema. Šis austrų gydytojas, psichiatras ir žymus pasauliniu mastu mokslininkas teigė, kad jokiais būdais negalima daryti išvadų apie individą nepažinus konteksto. Čia svarbu viskas: jo lytis, vaikystė, tėvai, kelintas jis vaikas šeimoje ir t.t. Tik įvertinus visą pilną informaciją, galima daryti išvadas apie žmogaus gyvenimo kelią, kaip jis linkęs spręsti problemas ir koks jo santykis su bendruomene. Bendruomenė, beje, yra labai svarbus žodis šioje Adlerio individualistinėje psichologijos sistemoje. Psichiatras kalba apie tai, kad itin svarbus asmens buvimas bendruomenišku. Gan įdomiai šios jo mintys kontrastuoja šiuolaikinėje individualizimo epochoje, kur kiekvienas žiūri savęs, viską gali pakeisti pats ir tik jis pats su meile sau gali pataisyti dalykus. Šiek tiek šaržuoju, bet mintį, manau, pagavote.
Kuo įdomus Adleris, kad jis, priešingai nei Froidas, nesusikoncentruoja į praeitį. Adlerio dėmesys krypsta į ateitį: kur link individas eina, koks jo siekis, kokia motyvacija. Kitas svarbus elementas įtampoje tarp "psichologijos muškietininkų" tas, kad Froidas itin daug dėmesio skiria seksualumui. Tiek Jungas, tiek Adleris čia taip stipriai nesikoncentruoja. Adleriui daug labiau rūpi vyriškumas, priešiškumas vyriškumo standartams. Per tai jis eina ieškodamas paaiškinimų apie individo psichologinę būseną.
Ne veltui Adleris laikomas vienu svarbiausių psichologų. Jo sukurta individualistinė psichologijos sistema verta dėmesio kiekvieno, kuris domisi psichologija, savimi, reflektuoja savo patyrimus. Žymusis psichologas užkabina nemažai aktualių temų, kurios privers ir jus pasukti galvelę. Tiesa, jo prijautimas bendruomenei man itin stipriai nesurezonavo. Individualistinis požiūris man daug artimesnis, bet nereikia pamiršti kokiais laikasi gyvename. Tiesa kažkur per vidurį - nei žmogus gali be bendruomenės, nei bendruomenė galima be individo. Skaitosi gana lengvai, tad griebkit ir skaitykit, jei rezonuoja mano minėti raktažodžiai.
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Taigi Adleris ir jo individualioji psichologijos sistema. Šis austrų gydytojas, psichiatras ir žymus pasauliniu mastu mokslininkas teigė, kad jokiais būdais negalima daryti išvadų apie individą nepažinus konteksto. Čia svarbu viskas: jo lytis, vaikystė, tėvai, kelintas jis vaikas šeimoje ir t.t. Tik įvertinus visą pilną informaciją, galima daryti išvadas apie žmogaus gyvenimo kelią, kaip jis linkęs spręsti problemas ir koks jo santykis su bendruomene. Bendruomenė, beje, yra labai svarbus žodis šioje Adlerio individualistinėje psichologijos sistemoje. Psichiatras kalba apie tai, kad itin svarbus asmens buvimas bendruomenišku. Gan įdomiai šios jo mintys kontrastuoja šiuolaikinėje individualizimo epochoje, kur kiekvienas žiūri savęs, viską gali pakeisti pats ir tik jis pats su meile sau gali pataisyti dalykus. Šiek tiek šaržuoju, bet mintį, manau, pagavote.
Kuo įdomus Adleris, kad jis, priešingai nei Froidas, nesusikoncentruoja į praeitį. Adlerio dėmesys krypsta į ateitį: kur link individas eina, koks jo siekis, kokia motyvacija. Kitas svarbus elementas įtampoje tarp "psichologijos muškietininkų" tas, kad Froidas itin daug dėmesio skiria seksualumui. Tiek Jungas, tiek Adleris čia taip stipriai nesikoncentruoja. Adleriui daug labiau rūpi vyriškumas, priešiškumas vyriškumo standartams. Per tai jis eina ieškodamas paaiškinimų apie individo psichologinę būseną.
Ne veltui Adleris laikomas vienu svarbiausių psichologų. Jo sukurta individualistinė psichologijos sistema verta dėmesio kiekvieno, kuris domisi psichologija, savimi, reflektuoja savo patyrimus. Žymusis psichologas užkabina nemažai aktualių temų, kurios privers ir jus pasukti galvelę. Tiesa, jo prijautimas bendruomenei man itin stipriai nesurezonavo. Individualistinis požiūris man daug artimesnis, bet nereikia pamiršti kokiais laikasi gyvename. Tiesa kažkur per vidurį - nei žmogus gali be bendruomenės, nei bendruomenė galima be individo. Skaitosi gana lengvai, tad griebkit ir skaitykit, jei rezonuoja mano minėti raktažodžiai.
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October 19, 2017
Had this book for a long time and only now read it.
Well, easier to read that Freud. And I better like Adler's writing style. I found some answers to my questions in this book. It helped me to understand why I act this or another way. But will I change? NO. It's just a book that helped me to understand myself and other people.
Well, easier to read that Freud. And I better like Adler's writing style. I found some answers to my questions in this book. It helped me to understand why I act this or another way. But will I change? NO. It's just a book that helped me to understand myself and other people.
October 28, 2013
I'm a much bigger fan of Adler's writings than what became Adlerian Psychology. His approach to human behavior is much healthier than Freud who had a dark view of human nature. Instead of wondering 'what's wrong with people' like Freud, Adler looked at their goals and behaviors.
Adler's writings inspired me to write The Psychology of Jesus. Jesus focused on where people were in relationship to each other and how they moved not on 'what was wrong with them'.
https://www.goodreads.com/book/show/1...
David W. Jones
Adler's writings inspired me to write The Psychology of Jesus. Jesus focused on where people were in relationship to each other and how they moved not on 'what was wrong with them'.
https://www.goodreads.com/book/show/1...
David W. Jones
August 21, 2022
So this is that last of my Adler reading. I embarked on this journey in an effort to learn more about his definition of community; I was surprised that he envisioned community as everything and was much more familiar with his Individual Psychology work. Unfortunately, in all the reading, I still do not find much on community (other than the evolution of humanity is towards more social feeling and that we are all members of the same universal community).
Again, this re-hashes a lot of what was covered in other works, I did find a reference to peer-support that was not noted before. Adler also discusses more specific emotions, but he seems to believe that there are no "positive" or "good" emotions; the implication is that emotion is simply a tool in service of (or a message from) one's underlying life-style goal. I agree in part, and also understand emotion to be a real, authentic thing on its own. In the development of mental strive, emotions are illumination, but people who are mentally healthy also experience emotions in reaction to their world and might not be using those emotions to influence others or to serve their own inferiority/superiority strife.
Feeling done with Adler overall at this point; and also better understanding why I do not think of him with regard to macro/mezzo community work: it is just not really here.
My favorite quotes/highlights are below:
"The purpose of this book is to point out how mistaken behavior of the individual affects the harmony of our social and communal life."
"the psychic anomolies, complexes, mistakes, which are found in nervous disease are fundamentally not different in structure from the activity of normal individuals."
"the science of human nature compels us to modesty."
"the best knower of the human soul will be the one who has lived through passions himself" (on peer support).
"Causality becomesa different causality, and the results of experience acquire entirely new values, when the power of self-knowledge and self-criticism is still alive and remain a living motif."
"inferiorities are not to be considered as the source of all evil. Only the situation can determine whether they are assests or liabilities."
"No human being can think, feel, will, dream, without all these activities being determined, continued, modified, and directed toward an ever-present objective."
"the communal need regulates all relationships between men. The communal life of man antedates the individual life of man."
"the basis of educatiability lies in the striving of the child to compensate for his weaknesses"
"When the normal tenderness of parents toward their children is not manifested to a proper degree....the child's attitude becomes so fixed that he cannot recognize love nor make the proper use of it, because his instincts for tenderness have never been developed....His whole attituded in life will be a gesture of escape, an evasion of all love and all tenderness."
"It is impossible to have a lasting influence upon an individual whom one is harming. One can influence another individual best when he is in the mood in which he feels his own rights guaranteed."
"The intensive striving for power is inversely proportional to the degree to which one can be educated. Despite this fact, our family education is concerned, for hte most part, in spuring the ambition of the child, and awakening ideas of grandeur in his mind. This does not occur because of thoughtlessness, but because our whole culture is permeated with simlar grandiose delusions....how maladapted this method of education towards ambition is to the communal life, and how the develometn of the mind can be stunted by the difficulties which ambition places in its way."
"We must not blame the bearer of a physical defect, not a disagreable character trait, for his indignation. He is not responsible for it."
"We approach such an individual not as a degraded, worthless outcast, but as a fellow human being, we give him an atmosphere in which he will find that there are other possibilities for feelign himself the equal of every other human being in his environment."
"It is important therefore to put an infant into relationships in which it will be difficult for him to assume a false concept of life."
"There is in teh child life an important phenomenon which shows very clearly the process of preparation for the future. It is play. Games...are to be considered an educational act and as stimuli for the spirit."
"There are very few games which do not have at least one of these factors, preparation for life, social feeling, or the striving for domination incorporated in them."
"Human beings dare only those things which in their interpretation of the world are valuable to them. That which is helpful we are conscious of; whatever can distrub our arguments we push ino the unconscious."
"Another objective to intelligence tests in the fact that the thought and judgement processes and abilities of children do not develop regularly, so that many children who show poor results on the tests, suddenly show an extraordinarily good development and talent after a few years. Another element which must be considered is that children in large cities, anod those from certain social circles are better prepared for the tests by virture of their broader life.....This does not mean that the children of the wealthy are more talented but that the cause for this difference lies entirely in the circumstasnces of their previous life."
"Personal power or economica interest have influenced the division of the field of labor by reserving all the better positions for individuals of certain classes, that is theose affording the greater power, while other individuals, of other classes, have been excluded from them....Forces continually disturbin this division of labor have created privilege for one, and slavery for another."
"All our institutions, our traditional attitude, our laws, our morals, our customs, give evidence of the fact that they are determined and maintained by privileged males for the glory of male domination."
"the value of a human being is frequently judged from purely business standpoints, or on one-sided and purely egoistic grounds. With such prejudices we can hardly be expected to understand how far performance and capability are coincident with psychic development....It is a frequently overlooked fact that a girl comes into this world with a prejudice sounding in her ears which is designed to rob her of her belief in her own value, to shatter her self-confidence and destroy her hope of ever doing anything worthwhile....Yet if we approach a human being, undermine his self-respect so far as his relationship to soceity is concerned, cause him to abandon all hope of ever accomplishing anyhting, ruin his courage, and then find that he actually never amounts to anything, then we dare not maintain that we were right for we must admit that it is we who have caused all his sorrow!"
"our civilization is dominated by a principle in which present performatce alone is a source of value."
"a better notion of co-edcuation, that is, that it represents a training and preparation for future cooperation between the sexes in communal tasks"
"History as well as expereience demonstrates that happiness does not consist in being the first or best."
"Let us be very modest then, in our judgement of our fellows, and above all, let us never allow ourselves to make any moral judgement, judgments concerning the moral worth of a human being."
"If is the mood of giving, or serving, of helping, which brings with itself a certain compensation and psychic harmoney like the gift of the gods which takes not in him who gives it away."
"No one can life himself above society, demonstrate his power over his fellows, without simultaneously arousing the opposition of others who want to prevent his success. Envy forces us to institute all those measures and rules whose purpose is the establishment of equality in all human beings."
"A number of business procedures and enterprises are built clearly on the theory that hte advantage of one business man can result only from the disadvantae of another...These everyday business procedures in which there is a deficient social feeling...poison our whole social life."
"Isolation may be a trait of classes, religions, races, or nations, and it is sometimes an extraordinary illumination experience to walk through a strange town and see how, in the very structure of homes and dwellings, distinct social strat isolate themselves from others."
The champions who work so hard to accentuate the difficulties between classes or nations do so chiefly to heighten their personal vanity."
"It is difficult today to exclude from our thought processes the divisions of human beings into master and servant, and to consider everyone as equal. Yet the mere possession of the new point of view of the absolute equality of every human being, is a stop in advance, adapted to help us, and prevent us from falling into considerable errors in our conduct."
"Various degrees of a pathological family egoism seem to p.ay a chief role in the home education of today. This egoism demands that the children of one's own family should be especially cultivated, and should be looked up to as being extrawordinary worthwhile, even at the cost of other children."
"The relationship to the mother, indeed, determines all subsequent activities."
"Any authority whose recognition does not occur in and of itself, but must be forced upon us, is no real authority."
Again, this re-hashes a lot of what was covered in other works, I did find a reference to peer-support that was not noted before. Adler also discusses more specific emotions, but he seems to believe that there are no "positive" or "good" emotions; the implication is that emotion is simply a tool in service of (or a message from) one's underlying life-style goal. I agree in part, and also understand emotion to be a real, authentic thing on its own. In the development of mental strive, emotions are illumination, but people who are mentally healthy also experience emotions in reaction to their world and might not be using those emotions to influence others or to serve their own inferiority/superiority strife.
Feeling done with Adler overall at this point; and also better understanding why I do not think of him with regard to macro/mezzo community work: it is just not really here.
My favorite quotes/highlights are below:
"The purpose of this book is to point out how mistaken behavior of the individual affects the harmony of our social and communal life."
"the psychic anomolies, complexes, mistakes, which are found in nervous disease are fundamentally not different in structure from the activity of normal individuals."
"the science of human nature compels us to modesty."
"the best knower of the human soul will be the one who has lived through passions himself" (on peer support).
"Causality becomesa different causality, and the results of experience acquire entirely new values, when the power of self-knowledge and self-criticism is still alive and remain a living motif."
"inferiorities are not to be considered as the source of all evil. Only the situation can determine whether they are assests or liabilities."
"No human being can think, feel, will, dream, without all these activities being determined, continued, modified, and directed toward an ever-present objective."
"the communal need regulates all relationships between men. The communal life of man antedates the individual life of man."
"the basis of educatiability lies in the striving of the child to compensate for his weaknesses"
"When the normal tenderness of parents toward their children is not manifested to a proper degree....the child's attitude becomes so fixed that he cannot recognize love nor make the proper use of it, because his instincts for tenderness have never been developed....His whole attituded in life will be a gesture of escape, an evasion of all love and all tenderness."
"It is impossible to have a lasting influence upon an individual whom one is harming. One can influence another individual best when he is in the mood in which he feels his own rights guaranteed."
"The intensive striving for power is inversely proportional to the degree to which one can be educated. Despite this fact, our family education is concerned, for hte most part, in spuring the ambition of the child, and awakening ideas of grandeur in his mind. This does not occur because of thoughtlessness, but because our whole culture is permeated with simlar grandiose delusions....how maladapted this method of education towards ambition is to the communal life, and how the develometn of the mind can be stunted by the difficulties which ambition places in its way."
"We must not blame the bearer of a physical defect, not a disagreable character trait, for his indignation. He is not responsible for it."
"We approach such an individual not as a degraded, worthless outcast, but as a fellow human being, we give him an atmosphere in which he will find that there are other possibilities for feelign himself the equal of every other human being in his environment."
"It is important therefore to put an infant into relationships in which it will be difficult for him to assume a false concept of life."
"There is in teh child life an important phenomenon which shows very clearly the process of preparation for the future. It is play. Games...are to be considered an educational act and as stimuli for the spirit."
"There are very few games which do not have at least one of these factors, preparation for life, social feeling, or the striving for domination incorporated in them."
"Human beings dare only those things which in their interpretation of the world are valuable to them. That which is helpful we are conscious of; whatever can distrub our arguments we push ino the unconscious."
"Another objective to intelligence tests in the fact that the thought and judgement processes and abilities of children do not develop regularly, so that many children who show poor results on the tests, suddenly show an extraordinarily good development and talent after a few years. Another element which must be considered is that children in large cities, anod those from certain social circles are better prepared for the tests by virture of their broader life.....This does not mean that the children of the wealthy are more talented but that the cause for this difference lies entirely in the circumstasnces of their previous life."
"Personal power or economica interest have influenced the division of the field of labor by reserving all the better positions for individuals of certain classes, that is theose affording the greater power, while other individuals, of other classes, have been excluded from them....Forces continually disturbin this division of labor have created privilege for one, and slavery for another."
"All our institutions, our traditional attitude, our laws, our morals, our customs, give evidence of the fact that they are determined and maintained by privileged males for the glory of male domination."
"the value of a human being is frequently judged from purely business standpoints, or on one-sided and purely egoistic grounds. With such prejudices we can hardly be expected to understand how far performance and capability are coincident with psychic development....It is a frequently overlooked fact that a girl comes into this world with a prejudice sounding in her ears which is designed to rob her of her belief in her own value, to shatter her self-confidence and destroy her hope of ever doing anything worthwhile....Yet if we approach a human being, undermine his self-respect so far as his relationship to soceity is concerned, cause him to abandon all hope of ever accomplishing anyhting, ruin his courage, and then find that he actually never amounts to anything, then we dare not maintain that we were right for we must admit that it is we who have caused all his sorrow!"
"our civilization is dominated by a principle in which present performatce alone is a source of value."
"a better notion of co-edcuation, that is, that it represents a training and preparation for future cooperation between the sexes in communal tasks"
"History as well as expereience demonstrates that happiness does not consist in being the first or best."
"Let us be very modest then, in our judgement of our fellows, and above all, let us never allow ourselves to make any moral judgement, judgments concerning the moral worth of a human being."
"If is the mood of giving, or serving, of helping, which brings with itself a certain compensation and psychic harmoney like the gift of the gods which takes not in him who gives it away."
"No one can life himself above society, demonstrate his power over his fellows, without simultaneously arousing the opposition of others who want to prevent his success. Envy forces us to institute all those measures and rules whose purpose is the establishment of equality in all human beings."
"A number of business procedures and enterprises are built clearly on the theory that hte advantage of one business man can result only from the disadvantae of another...These everyday business procedures in which there is a deficient social feeling...poison our whole social life."
"Isolation may be a trait of classes, religions, races, or nations, and it is sometimes an extraordinary illumination experience to walk through a strange town and see how, in the very structure of homes and dwellings, distinct social strat isolate themselves from others."
The champions who work so hard to accentuate the difficulties between classes or nations do so chiefly to heighten their personal vanity."
"It is difficult today to exclude from our thought processes the divisions of human beings into master and servant, and to consider everyone as equal. Yet the mere possession of the new point of view of the absolute equality of every human being, is a stop in advance, adapted to help us, and prevent us from falling into considerable errors in our conduct."
"Various degrees of a pathological family egoism seem to p.ay a chief role in the home education of today. This egoism demands that the children of one's own family should be especially cultivated, and should be looked up to as being extrawordinary worthwhile, even at the cost of other children."
"The relationship to the mother, indeed, determines all subsequent activities."
"Any authority whose recognition does not occur in and of itself, but must be forced upon us, is no real authority."
December 23, 2022
İnsanı tanımaq, özümüzü tanımaqdır. Bu kitabda insanın, demək olar ki, hər duyğusunun: qəzəb, sevinc, kədər, eqoizm, qorxu, paxıllıq və digərlərinin necə və nə üçün ortaya çıxdığını öyrənirik. Bunları oxuduqca da özümün və yaxınlarımın hislərinin, xarakterlərinin necə yarandığını anladım. Heç kimin doğulduğu andan müəyyən xarakterə malik olmadığını, ətraf-mühitin bunu formalaşdırmağında ən böyük rolu olduğunun fərqinə vardım. Artıq kiminsə qəzəbləndiyini, özünü tülkülüyə vurduğunu və ya intihar etdiyini görsəm, bunların səbəblərini daha yaxşı başa düşürəm. Mütləq oxumağınızı tövsiyə edərəm. Kitabla bağlı tək tənqidim, MƏNCƏ, cümlələrin bir qədər mürəkkəb olması idi, daha sadə dillə yazılsa, daha yaxşı başa düşülən olardı bəzi hissələr.
February 6, 2017
كتاب تحليلي رائع وترجمته ممتازه .. انصح به للمبتدئين لأنه لا يحوي مفاهيم ومصطلحات صعبه في علم النفس .. يمكن للجميع قراءته والاستفاده منه حتى من هم في خارج مجال علم نفس
اذ يبين العديد من الفروق السايكولوجيه بين افراد الاسره وعامل موقع الفرد في الترتيب الاسري في التأثير على سايكولوجته وانواع هذا التأثير والاثر من الاخ الاكبر الى الاخ الاصغر .. كما يوضح اسباب واساسيات الفروق بين الرجل والمرأه وكل فصل لا يخلو من الحالات النفسيه التوضيحيه لمرضى الفرد ادلر .. واخر الكتاب يوجد المراجع والابحاث الذي استسقى منها الفرد آرائه حتى لا يفقد الرائع ادلر موضوعيته ...
ربما سأعاود قرائته مرة اخرى يوماً ما ...
اذ يبين العديد من الفروق السايكولوجيه بين افراد الاسره وعامل موقع الفرد في الترتيب الاسري في التأثير على سايكولوجته وانواع هذا التأثير والاثر من الاخ الاكبر الى الاخ الاصغر .. كما يوضح اسباب واساسيات الفروق بين الرجل والمرأه وكل فصل لا يخلو من الحالات النفسيه التوضيحيه لمرضى الفرد ادلر .. واخر الكتاب يوجد المراجع والابحاث الذي استسقى منها الفرد آرائه حتى لا يفقد الرائع ادلر موضوعيته ...
ربما سأعاود قرائته مرة اخرى يوماً ما ...
March 25, 2010
Of all the primary sources so far, Freud is the most captivating in his writing ability, and I think Adler is the most humane. I appreciate his attempt to look at the individual with respect to communal life and relationships, as he was the first, and much has been borrowed from him. His theory is, like Freud, cohesive and very well-articulated. A few of the sections I find insightful. Three stars is for Adler as a writer, not for Individual Psychology as a therapeutic model.
December 19, 2024
Adler is one of my favorite psychologists. He maintains that children adopt a worldview and a "lifestyle" at a very young age which they stick to throughout their lives. If this worldview is faulty (which it often is) it sets people up for unproductive, unhappy, or unsatisfying lives. What is most fascinating to me about Adler's theories is that (as opposed to, say, Laing, who blames the parents and the family unit for the child's neurosis or psychosis), he places all the agency on the child. This seems harsh but it also makes sense. In addition he claims that a child need not be actually pampered and spoiled to behave as such; the child need only construct a fantasy in which they are pampered to develop the problems later in life that come with pampering.
The thought that people have a fixed lifestyle that they never change is shocking, and yet if one examines the people one knows (and also the self) one will find that it's true. This is a hard lesson, especially for those of us who fantasize about people we know changing for the better, or about discarding our own early unhappy selves. He also says that you only need to see one instance of a person lacking social feeling to decide that it's that person's "lifestyle" to lack social feeling.
I had forgotten how interesting Adler is. He claims that men's idea that women are inferior is simply wrong and leads to terrible strife in relationships and marriages, and he includes examples of terrible behavior from both men and women due to this enforced inequality. He also condemns every type of child and adult as having awful motives and extreme vanity and striving for power in nearly every situation (including the feigning of illness and weakness).
This is a very entertaining book, in the sense that the case studies are little psychodramas that read like movie plots. But it's even more beneficial to read for self-understanding (especially if you are feeling confused, stuck in a bad pattern, or crazy), or if you are in a crisis with a difficult or insane friend or family member. Everyone can benefit from reading Adler.
The thought that people have a fixed lifestyle that they never change is shocking, and yet if one examines the people one knows (and also the self) one will find that it's true. This is a hard lesson, especially for those of us who fantasize about people we know changing for the better, or about discarding our own early unhappy selves. He also says that you only need to see one instance of a person lacking social feeling to decide that it's that person's "lifestyle" to lack social feeling.
I had forgotten how interesting Adler is. He claims that men's idea that women are inferior is simply wrong and leads to terrible strife in relationships and marriages, and he includes examples of terrible behavior from both men and women due to this enforced inequality. He also condemns every type of child and adult as having awful motives and extreme vanity and striving for power in nearly every situation (including the feigning of illness and weakness).
This is a very entertaining book, in the sense that the case studies are little psychodramas that read like movie plots. But it's even more beneficial to read for self-understanding (especially if you are feeling confused, stuck in a bad pattern, or crazy), or if you are in a crisis with a difficult or insane friend or family member. Everyone can benefit from reading Adler.
January 7, 2022
ისეთი წიგნია, მარტივად (ამ შესაძლობლებისთვის მადლობა ალფრედ ადლერს, "დიოგენეს" და მთარგმნელ თამარ ბოგვერაძეს) რომ შეგახედებს საკუთარ და გარშემომყოფთა ქვეცნობიერში, მიგახვედრებს, რომ ბევრი გაქვს სამუშაო იმისთვის, რომ სამყაროსთან და შინაგან "მე"-სთან ჰარმონიას მიაღწიო. რა თქმა უნდა, ბევრია დამოკიდებული ბ���ვშვობაზე, აღზრდაზე, რისი შეცვლაც დღეს აღარ შეგვიძლია, თუმცა თუ გავაცნობიერებთ რა გვაწუხებს, ყველაფრის გამოსწორება შეგვიძლია როგორც საკუთარ თავში, ისე მათში, ვისი ფსიქიკის ჩამოყალიბებაც ჩვენ (და)გვევალება.
November 27, 2022
Am început să-l studiez pe Alfred Adler, întemeietorul școlii de psihologie individuală. Până acum, îi citisem pe Freud, Jung, Frankl și abia așteptam să ajung la el, mai ales că terapeutul meu s-a format pe școala adleriană.
Weekendul acesta am terminat “Cunoașterea omului”, care studiază omul din punct de vedere holistic - complexul de inferioritate și de superioritate, compensarea și supracompensarea, sentimentul de comuniune socială, analiza amintirilor și viselor, locul individului în familie, omul ca ființă socială. Mi-a plăcut enorm ideea că dezechilibrul unui individ strică total armonia comunității din care face parte - să nu uităm că această carte a apărut pentru prima oară în 1927, însă cât de actuală a rămas!
"În om se acumulează ambiția și vanitatea, ale căror forme de manifestare pot fi recunoscute clar în tendințele și modurile sale de acțiune. Am arătat cum tocmai exacerbarea ambiției și a vanității împiedică progresul ritmic al individului, îi frânează ori îi face imposibilă dezvoltarea sentimentului de comuniune socială și tulbură mereu colectivitatea umană și, în egală măsură, individul, făcându-l să eșueze în strădaniile sale."
Weekendul acesta am terminat “Cunoașterea omului”, care studiază omul din punct de vedere holistic - complexul de inferioritate și de superioritate, compensarea și supracompensarea, sentimentul de comuniune socială, analiza amintirilor și viselor, locul individului în familie, omul ca ființă socială. Mi-a plăcut enorm ideea că dezechilibrul unui individ strică total armonia comunității din care face parte - să nu uităm că această carte a apărut pentru prima oară în 1927, însă cât de actuală a rămas!
"În om se acumulează ambiția și vanitatea, ale căror forme de manifestare pot fi recunoscute clar în tendințele și modurile sale de acțiune. Am arătat cum tocmai exacerbarea ambiției și a vanității împiedică progresul ritmic al individului, îi frânează ori îi face imposibilă dezvoltarea sentimentului de comuniune socială și tulbură mereu colectivitatea umană și, în egală măsură, individul, făcându-l să eșueze în strădaniile sale."
March 16, 2011
Adler outlines his idea for what it means to be a healthy human. That individual is one who is adjusted socially and willing to serve or help humankind. Those who are not socially oriented this way suffer from numerous psychological maladies that Adler calls generally desire for power and dominance, which he sees, again generally, as compensation for various social shortcomings. "Two great tendencies," he writes, "dominate all psychic phenomena. These two tendencies, the social feeling, and the individual striving for power and domination, influence every human activity...." These social failures he attributes to environmental influences, particularly those encountered in infancy and early childhood. Adler is clear about the non-role hereditary factors play. In reference to this book's title, just to be clear, human nature is not nature. Human nature (which, interestingly, I also believe he calls our "soul") is rather the imprint of nurture.
This perspective makes sense if one sees the world operating, as Adler does, according to universal laws (i.e., all humans must adapt to their social environment and, for those who don't, seek compensation through power and domination), and if maladaptive clients are to be amenable to therapeutic intervention. From part II of his book, this is "the science of character." This view makes less sense now than it did in Adler's day (book was originally published in 1927). While the concept of species suggests an essential similarity, genetic differences constitute the first, fundamental tier of who we are. We differ in behavioral propensities just as we differ in physical structure. This can be seen in the personalities of different children from the same biological parents shortly after birth before culture has a chance to make its impact. It can be seen in dogs who vary by breed and individual temperament that presumably have not been formed by culture. Such variability is the "engine" that has driven biological evolution over the ages (natural selection works on variation), making it especially problematic that we humans should be immune from its influence unlike the rest of life.
There is no doubt about the environment's pervasive and powerful role as a determinant of one's development and personality. Rather than denying the role of inherited character, however, a more productive approach is to understand the relationship between biological and environmental factors and whether inherited dispositions substantially bias how the individual experiences the environment and draws lessons from such interactions, and the degree to which we have flexibility to modify who we are.
In reading Adler, one also wonder's how much damage occurs by a therapeutic approach that does not take into account our individual natures. Does Adler's approach listen or impose? It may be natural that some are less social than others, that some some need to separate from cultural norms and chart their own course in life, and that some are, for example, ambitious, anxious, "unnatural," or temperamental by nature.
This perspective makes sense if one sees the world operating, as Adler does, according to universal laws (i.e., all humans must adapt to their social environment and, for those who don't, seek compensation through power and domination), and if maladaptive clients are to be amenable to therapeutic intervention. From part II of his book, this is "the science of character." This view makes less sense now than it did in Adler's day (book was originally published in 1927). While the concept of species suggests an essential similarity, genetic differences constitute the first, fundamental tier of who we are. We differ in behavioral propensities just as we differ in physical structure. This can be seen in the personalities of different children from the same biological parents shortly after birth before culture has a chance to make its impact. It can be seen in dogs who vary by breed and individual temperament that presumably have not been formed by culture. Such variability is the "engine" that has driven biological evolution over the ages (natural selection works on variation), making it especially problematic that we humans should be immune from its influence unlike the rest of life.
There is no doubt about the environment's pervasive and powerful role as a determinant of one's development and personality. Rather than denying the role of inherited character, however, a more productive approach is to understand the relationship between biological and environmental factors and whether inherited dispositions substantially bias how the individual experiences the environment and draws lessons from such interactions, and the degree to which we have flexibility to modify who we are.
In reading Adler, one also wonder's how much damage occurs by a therapeutic approach that does not take into account our individual natures. Does Adler's approach listen or impose? It may be natural that some are less social than others, that some some need to separate from cultural norms and chart their own course in life, and that some are, for example, ambitious, anxious, "unnatural," or temperamental by nature.
April 18, 2017
هذا الكتاب من أفضل الكتب التى قرأتها فى علم النفس حقيقةً الكتاب لغةً وألفاظاً ومصطلحات سهلة وبسيطة جداً ولغير المتخصصين لن يجد القارئ العادى أى صعوبة فى فهم الكتاب والاستفادة منه.
ألفريد أدلر كان مساعد وطالب من طلاب العلم عند فرويد فى وقت من الأوقات لكن استطاع أنه يكون لنفسه مدرسة وفلسفة خاصة به فى التحليل النفسى وسماها مدرسة التحليل الفردى وكانت الحرب بينه وبين فرويد على أشدها خصوصاً كلاً من الطرفين يريد هدم مفاهيم وتصورات الآخر وكل مدرسة تحاول فرض فهمها وفلسفتها.
ألفريد أدلر كان مساعد وطالب من طلاب العلم عند فرويد فى وقت من الأوقات لكن استطاع أنه يكون لنفسه مدرسة وفلسفة خاصة به فى التحليل النفسى وسماها مدرسة التحليل الفردى وكانت الحرب بينه وبين فرويد على أشدها خصوصاً كلاً من الطرفين يريد هدم مفاهيم وتصورات الآخر وكل مدرسة تحاول فرض فهمها وفلسفتها.
March 1, 2017
دار هذا الكتاب حول طبيعة النفس البشرية و علاقتها مع المجتمع ،و طرح طرق لتربية الطفل ، و عرض حالات لمرضى نفسيين لإيضاح ما تتطرق إليه .
أعجبني أسلوب طرحه لتربية الطفل ، وأثر ترتيب الطفل في الأسرة . وبعض المواضيع المطروحة أثارت تساؤلاتي .
أعجبني أسلوب طرحه لتربية الطفل ، وأثر ترتيب الطفل في الأسرة . وبعض المواضيع المطروحة أثارت تساؤلاتي .
October 10, 2019
التقييم متعلق برؤيتي ونقدي للمحتوى، لكن كطرح لفكر التحليل النفسي وتطوير إدلر فيه الكتاب ممتاز في المسألة دي.
June 15, 2020
Herkesin okuyabileceği basitliğe sahip bir kitap, psikoloji terimleriyle dolu değil. Adler'in fikirlerini, kuramını beğenirim. İlgimi çeken, çok doğru bulduğum pek çok nokta var. Kitapta da pek çok ilgi çekici başlık ve açıklama vardı. Ancak bazı konularda çok yüzeysel kaldığını ve tekrar düştüğünü düşündüm. Sona doğru ise epey sıkıldım, dediğim gibi aynı açıklamalar tekrar ediyordu sanki.
July 28, 2017
Bireysel psikolojiyi herkesin anlayabileceği yalın bir dille anlatan bir başucu kitabı. Kendini, çevresindeki insanları ve de içinde yaşadığı toplumun ruh halini tanımak ve anlamak isteyenler için çok değerli bir yapıt. Özellikle de çocuk sahibi olmak isteyenler ya da küçük çocuğu olanlar bir an önce okumalı ki çocuk yetiştirirken daha itinalı davransınlar. Tek sorun, teorik bir kitap olduğu için yavaş okunuyor, en azından ben öyle okudum. Pek çok noktanın altını çizmek, ihtiyaç oduğunda dönüp bakmak açısından iyi olur kanısındayım.
August 29, 2019
İlk psikolojik okuma olarak çok faydalı. Bu konuda eğitimi olmayan insanların anlayacağı şekilde yazılmış. Kesinlikle üzerine daha çok okuma yapmam gerektiğini farkettim. Kendime ve etrafımdaki insanlara karşı bakışımı değiştirdi. Adlerin zamanının çok ötesindeki feminist düşüncelerini okumak da çok keyifli idi.
August 3, 2021
Everyone has a goal from which most of our actions flows. This is what determines a persons psychic life according to legendary psychotherapist Alfred Adler.
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We can’t think, will, or dream without these activities being determined and directed towards an objective.
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We might be more or less conscious of what this objective is, but it’s more common that we actually don’t know what our goals is. Therefore it’s sometimes easier to figure out an individuals objective by looking at the results of her present actions.
.
Healthy goals allow us to perform our Life Tasks of work, relationships, and community, but many individuals develop warped goals as they lack the courage or psychic development to carry them out. This often stems from a feeling of inferiority and results in one of them most popular tricks of the human soul:
Clinging to excuses and alibis for not doing what life demands of us.
.
📝 Adler was contemporary Freud and Jung, but is definitely lesser known then those those giants. Yet his style of psychology is far more practical than his peer’s.
.
📝 The many possible interpretations of experience lend itself well to rationalization. We can bend almost any experience or event to fit our goals, turning it into reasons why we can’t fulfill the task of life; like tending to work, relationships and contribute to society.
.
📝 “It’s well known that those who don’t trust themselves never trust others.”
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⭐️TAKEAWAYS:
If you want to understand what a person wants, the. observe what they do and where it takes them, rather then what they say. 👌
.
⚖️ VERDICT:
I first heard Adlers name in The Denial of Death; I got a taste of his ideas in The Courage to Be Disliked; and with this book I got a more in-depth look into his own writing. It started out slow, but it caught on, and a few chapters into it I didn’t want it to end. My favorite part of this book was chapters on common personality traits of people impoverished psychic development. Traits like vanity, envy, jealousy.
.
If you liked The Laws of Human Nature and want more—then this is it!
.
4/5
.
⁉️Have you every held on to beliefs and conditions that gave you an excuse to postpone important life tasks?! ⁉️
.
We can’t think, will, or dream without these activities being determined and directed towards an objective.
.
We might be more or less conscious of what this objective is, but it’s more common that we actually don’t know what our goals is. Therefore it’s sometimes easier to figure out an individuals objective by looking at the results of her present actions.
.
Healthy goals allow us to perform our Life Tasks of work, relationships, and community, but many individuals develop warped goals as they lack the courage or psychic development to carry them out. This often stems from a feeling of inferiority and results in one of them most popular tricks of the human soul:
Clinging to excuses and alibis for not doing what life demands of us.
.
📝 Adler was contemporary Freud and Jung, but is definitely lesser known then those those giants. Yet his style of psychology is far more practical than his peer’s.
.
📝 The many possible interpretations of experience lend itself well to rationalization. We can bend almost any experience or event to fit our goals, turning it into reasons why we can’t fulfill the task of life; like tending to work, relationships and contribute to society.
.
📝 “It’s well known that those who don’t trust themselves never trust others.”
.
⭐️TAKEAWAYS:
If you want to understand what a person wants, the. observe what they do and where it takes them, rather then what they say. 👌
.
⚖️ VERDICT:
I first heard Adlers name in The Denial of Death; I got a taste of his ideas in The Courage to Be Disliked; and with this book I got a more in-depth look into his own writing. It started out slow, but it caught on, and a few chapters into it I didn’t want it to end. My favorite part of this book was chapters on common personality traits of people impoverished psychic development. Traits like vanity, envy, jealousy.
.
If you liked The Laws of Human Nature and want more—then this is it!
.
4/5
.
⁉️Have you every held on to beliefs and conditions that gave you an excuse to postpone important life tasks?! ⁉️
May 11, 2017
İnsanın, bir birey olarak barındırdığı duyguları, bu duyguların gelişimi, topluma etkisi ve toplumdan etkilenişini, bireyin psikolojik gelişim sürecini ve toplumsal değerlerini temiz bir ülupla lakin az örnekle incelemiş olan kesinlikle okunması gereken bir eser.
July 16, 2023
Eveeet. Bireysel psikolojinin babası Adler. Ama insan sosyal bir varlık aynı zamanda. Ve tabii ki tüm bu bireyselliği toplumla ilişki kurma ya da ilişki kuramama üzerinden ele alıyor gördüğüm: "sosyal ilgi" çok ipuçları barındırıyor. Ben mesela çok soğuk bir tipimdir. Adler'den kaçamıyorsun. Bırakmıyor peşini. Efendi efendi o kliniğe gidip sosyal ilgini ortalamalara çekmeden bırakmıyor. Yok öyle bireysel bir durum anlayacağımız. Kliniğe herkesi bir alma konusu bence takıntı haline gelmiş. Şu kitaptan o kliniğe yatmadan çıkamazsınız çok net söyleyeyim. En kötü çocukluğunuzda korktuğunuz ve tek yatamadığınız o geceyi bulur yine alır götürür sizi. Çekiç çivi muhabbetine çokça tanık oldum.
Tabii benim bolca hiciv içeren üslubum kitabın kıymetini yadsımak için kesinlikle değil. Öyle bir haftada okuyup tüketilecek bir eser de değil zaten. Son zamanlarda okuduğum kitapların hepsi böyle. İçlerinde rafa kaldırdığım yok çok şükür. Tüketim çılgınlığının kitaplara sıçramış olması üzücü. Masamdaki raflara kalkamayan kitap sayısındaki artış da sevindirici. Yeri ya da değil değinmek istedim…
Say yayınlarının tek olumlu tarafı "Adler Üzerine" Oliver Brachfeld'in çok yerinde saptamalar içeren hem Adler hem de kitabın özüne dair çok yerinde bilgiler & yorumlar paylaşması diyebilirim. Bir daha Kamuran Beyin herhangi bir psikoloji çevirisine para vermem. Kendisi kültür dünyamıza çok büyük katkılar sunmuş olabilir. Beyfendiye "Alman Kültür Bakanlığı tarafından verilen Tarabya Çeviri Ödülü" verilmiş olabilir. Ama En azından böyle bir kitabı çevirecek birinin kendini beğenmiş ile kibirli; acıma ile merhamet arasındaki farkları bilmesini beklerim. Yer yer çok ağzımda buruk tad kaldı. Bu işleri teknik birileri ele almalı. "Kurtlarla Koşan Kadınlar" nasıldı mesela? Degil mi, degil mi efendim?
Aciz insana dönelim. Eğitimini aldı (veya alamadı). Ama en nihayetinde her işini kendi göremedi ve topluma bir şekilde karışmak durumunda kaldı. Geneli bu iletişim üzerine benim gördüğüm kitabımız. Buradaki hal, hareket, tavırlar ve en önemlisi duyguların dışa vurumu. Özellikle saldırgan olanlar. Kibir, öfke, merhamet, sevinç, hırslar, kıskançlık, boyun eğme ya da büyüklenme, korku... Her durum ve onun karşıtı ile oluşan denge ya da dengesizlikler. "İnsan Olmak"da da altını çizdiğimiz bu olayları tartma ve uçlara yaklaştıkça tedbirlerini alma, sorgulama ile devam. Kaldı ki anlatılanlar insanı özü en nihayetinde. Herkes beğenilmek, takdir görmek, değerli olduğunu hissetmek, bulunduğu ortamda kendisine saygı duyulmasını ister. Mutlu olmak… Burada bunların şekil, yöntem ve bambaşka açılardan önümüze nasıl gelebilecekleri örnek vakalarla beklenmedik sonlarla karşımıza çıkabiliyor. Özünde ama basit canlılarız ha! Bunu bilsek çok yol alacağız. Ama işte o egolar, kibirler, afralar…
Burada bahsettiğim duygular bir anda ortaya çıkmıyor tabii. Olayın öncesi var. Kitabın ilk bölümleri çocukluktan başlıyor. Aile içinde kardeşler, bakın kardeşlik de büyük travma ha, kardeşler arası rekabet vs.! Sarılın bakayım kardeşlerinize. Ha bu arada bence tek çocukluk daha büyük travma da neyse. Sonrasında kadın erkek mevzuları. Toplumsal cinsiyet eşitsizliği. Bunlar belki Adler'in topraklarında bugün aşılmıştır ama orta doğu bataklığında tam gaz devam. Tabii bunun oluşturduğu problemler de devam maalesef. Farkındalık ve gerekli duyarlılığı kazanmak adına ilgili bölümü tavsiye ederim. Yine manifestolu kitapta konu taaa dile kadar gidiyor diye değinmiştim. Öyle, öyle…
Tonla notum var, şöyle bir kitabı tekrar karıştırıp önsöz, sonsöz okuyup, az notlarımdan kopya çekip bunları karaladım. Kafi. Zaten Brachfeld'e bakmanız daha yerinde olacaktır.:) Adler'e alanına yaptığı katkılardan ötürü teşekkürlerimle. Daha uzunca süre rafa kaldırmayacaklarımdan. İyi okumalar efendim…
Not: Evet, “çoğu zarar azı karar” da elimin altında, başlayayım diye bana bakıyor. 😬😬
Not 2: Kitapta “yaman bir psikolog” denmiş Dostoyevski için. Bunu iki büyük usta için ben de düşünüyordum kendilerini okurken. Hem Tolstoy hem Dostoyevski gerçekten bu alan için çok önemli figürler. Adamların karşısında çıplaksın. Öyle insanın ruhunu süzer bu iki dev. Yani Ruhsal organını demek istedim. 🤪(hocam arada takılıyorum alınmıyorsunuz değil mi? öğrencilikten çıkamamış birey diyorsunuz, en erken önümüzdeki hafta boşluk var, hmm)
Not 3: Adler de çocukluğunda önemli rahatsızlık geçirmiş. Kitapta da özellikle değiniliyor. Ciddiyetle ele alınası bir durum.
Not 4: Yazıdan çıkardım. Ama “ruhsal organ” da iyi geyikmiş vaktiyle.
Kitabı okurken kendime aldığım notlarından bir tanesinin tam yeri:
Rüya görmeye korkar olduk. Evde otursak ayrı dert, dışarı çıksak ayrı. 🥶🥶😬. İnsanın bu kadar da üzerine gelinmez ki! Dünya Savaşı hocayı fena etkilemiş, bir de hastalık var çocukluğunda. Bence biraz da o anlatsın kendi halini. Bu ne ya? Bu kadarı paranoya? Hoca sen söyle bakalım sosyal çevren ile aran nasıl? İnsanlara güven duyamama sebeplerin sence neler? Her konuyu senin divana getirmen? Ya dizide vardı Öykü Karayel repliği. Hah aynısından!
Tabii benim bolca hiciv içeren üslubum kitabın kıymetini yadsımak için kesinlikle değil. Öyle bir haftada okuyup tüketilecek bir eser de değil zaten. Son zamanlarda okuduğum kitapların hepsi böyle. İçlerinde rafa kaldırdığım yok çok şükür. Tüketim çılgınlığının kitaplara sıçramış olması üzücü. Masamdaki raflara kalkamayan kitap sayısındaki artış da sevindirici. Yeri ya da değil değinmek istedim…
Say yayınlarının tek olumlu tarafı "Adler Üzerine" Oliver Brachfeld'in çok yerinde saptamalar içeren hem Adler hem de kitabın özüne dair çok yerinde bilgiler & yorumlar paylaşması diyebilirim. Bir daha Kamuran Beyin herhangi bir psikoloji çevirisine para vermem. Kendisi kültür dünyamıza çok büyük katkılar sunmuş olabilir. Beyfendiye "Alman Kültür Bakanlığı tarafından verilen Tarabya Çeviri Ödülü" verilmiş olabilir. Ama En azından böyle bir kitabı çevirecek birinin kendini beğenmiş ile kibirli; acıma ile merhamet arasındaki farkları bilmesini beklerim. Yer yer çok ağzımda buruk tad kaldı. Bu işleri teknik birileri ele almalı. "Kurtlarla Koşan Kadınlar" nasıldı mesela? Degil mi, degil mi efendim?
"Anne hukukunun sözünün geçtiği" Ne demek lan bu? Anaerkil mi demeye çalışıyor?Brachfeld üzerinden giriş yapalım artık. (Hava da sıcak. Tansiyon arada yükseliyor. 😬) Evet insanın çocukluğundan itibaren 9 aylık süreç sonrası aciz olarak dünyaya gelmesi hem bu kitabın hem de beyin kitabımızın farklı farklı açılardan girişi niteliğinde. Orada boş harddisk bir çevreye uyum için fırsat iken burada bir acziyet. Bu acziyet ve bunun giderilmesi için aile ve okulda geçirilen dönemler ve eğitimler bu açıdan insan için çok hayati önemde. Yazar son bölümde ailede bu işlerin becerilemediği için okulu merkeze alır ve onun üzerinden tavsiyelerde bulunur. Ben çocuk sahibi olma ehliyeti konusunda ısrarcıyım tabii. Taaa "İnsan Olmak" yazısından beri.
Aciz insana dönelim. Eğitimini aldı (veya alamadı). Ama en nihayetinde her işini kendi göremedi ve topluma bir şekilde karışmak durumunda kaldı. Geneli bu iletişim üzerine benim gördüğüm kitabımız. Buradaki hal, hareket, tavırlar ve en önemlisi duyguların dışa vurumu. Özellikle saldırgan olanlar. Kibir, öfke, merhamet, sevinç, hırslar, kıskançlık, boyun eğme ya da büyüklenme, korku... Her durum ve onun karşıtı ile oluşan denge ya da dengesizlikler. "İnsan Olmak"da da altını çizdiğimiz bu olayları tartma ve uçlara yaklaştıkça tedbirlerini alma, sorgulama ile devam. Kaldı ki anlatılanlar insanı özü en nihayetinde. Herkes beğenilmek, takdir görmek, değerli olduğunu hissetmek, bulunduğu ortamda kendisine saygı duyulmasını ister. Mutlu olmak… Burada bunların şekil, yöntem ve bambaşka açılardan önümüze nasıl gelebilecekleri örnek vakalarla beklenmedik sonlarla karşımıza çıkabiliyor. Özünde ama basit canlılarız ha! Bunu bilsek çok yol alacağız. Ama işte o egolar, kibirler, afralar…
Burada bahsettiğim duygular bir anda ortaya çıkmıyor tabii. Olayın öncesi var. Kitabın ilk bölümleri çocukluktan başlıyor. Aile içinde kardeşler, bakın kardeşlik de büyük travma ha, kardeşler arası rekabet vs.! Sarılın bakayım kardeşlerinize. Ha bu arada bence tek çocukluk daha büyük travma da neyse. Sonrasında kadın erkek mevzuları. Toplumsal cinsiyet eşitsizliği. Bunlar belki Adler'in topraklarında bugün aşılmıştır ama orta doğu bataklığında tam gaz devam. Tabii bunun oluşturduğu problemler de devam maalesef. Farkındalık ve gerekli duyarlılığı kazanmak adına ilgili bölümü tavsiye ederim. Yine manifestolu kitapta konu taaa dile kadar gidiyor diye değinmiştim. Öyle, öyle…
Tonla notum var, şöyle bir kitabı tekrar karıştırıp önsöz, sonsöz okuyup, az notlarımdan kopya çekip bunları karaladım. Kafi. Zaten Brachfeld'e bakmanız daha yerinde olacaktır.:) Adler'e alanına yaptığı katkılardan ötürü teşekkürlerimle. Daha uzunca süre rafa kaldırmayacaklarımdan. İyi okumalar efendim…
Not: Evet, “çoğu zarar azı karar” da elimin altında, başlayayım diye bana bakıyor. 😬😬
Not 2: Kitapta “yaman bir psikolog” denmiş Dostoyevski için. Bunu iki büyük usta için ben de düşünüyordum kendilerini okurken. Hem Tolstoy hem Dostoyevski gerçekten bu alan için çok önemli figürler. Adamların karşısında çıplaksın. Öyle insanın ruhunu süzer bu iki dev. Yani Ruhsal organını demek istedim. 🤪(hocam arada takılıyorum alınmıyorsunuz değil mi? öğrencilikten çıkamamış birey diyorsunuz, en erken önümüzdeki hafta boşluk var, hmm)
Not 3: Adler de çocukluğunda önemli rahatsızlık geçirmiş. Kitapta da özellikle değiniliyor. Ciddiyetle ele alınası bir durum.
Not 4: Yazıdan çıkardım. Ama “ruhsal organ” da iyi geyikmiş vaktiyle.
December 18, 2020
Ši knyga - tai panegirika bendrystės su kitais žmonėmis jausmui ir kritika egocentrizmui. Suaugusiojo žmogaus psichikai yra du keliai. Pirmas - siekti bendrystės ir ryšio su kitais. Antras - įvairiais būdais siekti pripažinimo, pranašumo ir galios, kuri žmones atskiria. Šių dviejų krypčių santykis nulemia išorinę žmogaus būdo raišką dar kitaip vadinamą gyvenimo stiliumi.
Galios siekis ir garbėtroška yra grindžiami silpnumo ir nepilnavertiškumo jausmu. Kuo didesnis nepilnavertiškumas, tuo labiau žmogus (nesąmoningai) trokšta būti pranašesnis už kitus ir kelia sau su tuo susijusius tikslus. Psichikos raišką didele dalimi nulemia kaip ankstyvoje vaikystėje tėvai elgėsi su vaiku, kuomet jis norėjo būti pranašesnis už tėvus.
Knygoje yra įdomių minčių. Pavyzdžiui, kad gyvenime pranašumas gali turėti nemalonių pasekmių. Aplinkiniams gali nepatikti pirmaujantys, nes šalia jų kiti nemaloniai pajaučia savo menkumą. Kita įdomi mintis, kad pranašumui siekti gali būti panaudojami tiek liūdesys, tiek juokas. Po meilumu, draugiškumu ir paslaugumu kartais gali būti maskuojama tuščiagarbystė.
Kai kur knyga gana sunkiai skaitosi. Joje norėtųsi kokių nors metodikų ar nuorodų kaip puoselėti bendrystę, kadangi pakeisti elgesį nėra lengva kuomet įpročiai giliai įaugę į žmogaus elgseną.
8/10.
Galios siekis ir garbėtroška yra grindžiami silpnumo ir nepilnavertiškumo jausmu. Kuo didesnis nepilnavertiškumas, tuo labiau žmogus (nesąmoningai) trokšta būti pranašesnis už kitus ir kelia sau su tuo susijusius tikslus. Psichikos raišką didele dalimi nulemia kaip ankstyvoje vaikystėje tėvai elgėsi su vaiku, kuomet jis norėjo būti pranašesnis už tėvus.
Knygoje yra įdomių minčių. Pavyzdžiui, kad gyvenime pranašumas gali turėti nemalonių pasekmių. Aplinkiniams gali nepatikti pirmaujantys, nes šalia jų kiti nemaloniai pajaučia savo menkumą. Kita įdomi mintis, kad pranašumui siekti gali būti panaudojami tiek liūdesys, tiek juokas. Po meilumu, draugiškumu ir paslaugumu kartais gali būti maskuojama tuščiagarbystė.
Kai kur knyga gana sunkiai skaitosi. Joje norėtųsi kokių nors metodikų ar nuorodų kaip puoselėti bendrystę, kadangi pakeisti elgesį nėra lengva kuomet įpročiai giliai įaugę į žmogaus elgseną.
8/10.
September 29, 2016
كتاب/ الطبيعة البشرية
ألفريد آدلر
...........................
كررت القراءة لألفريد آدلر وكلما قرأت له ازداد عدم إعجابي بمؤلفاته، ولا أعتقد أن السبب يكمن فقط في قدم كتبه؛ لأني قرأت قبله أغلب كتابات فرويد ورغم كونهما متعاصرين إلا أن كتب فرويد لا زالت _ غالبا _ مهمة ويجب قراءتها، لكن آدلر لم أتمكن من اعتباره بنفس أهمية فرويد لغلبة الأفكار عمومية وشيوع أفكاره وعدم انحصارها في إطار تخصص علم النفس، فكتبه تشيع فيها الأفكار التي نسميها ثقافة عامة أكثر مما يشيع فيها علم النفس مثل فرويد.
الكتاب يقع في أكثر من مائتين وثمانين صفحة، في جزئين، الأول بعنوان أساسيات نمو وتطور الشخصية، تحدث فيه عن طبيعة النفس، كما تحدث عن الطفل والمجتمع ولسنا بحاجة لذكر ما قاله هنا عن الطفل والمجتمع، وبالمثل في فصل خاص بعنوان العالم الذي نعيش فيه، وكذلك تحت عنوان الذكر والأنثى، ووحدة العائلة، لكنه هنا يتحدث حديثا جيدا في الفصل الخاص بعقدة النقص، فهذا هو الجديد الذي قدمه في هذا الكتاب.
في الجزء الثاني من هذا الكتاب وعنوانه: علم دراسة الشخصية، لم يبتعد كثيرا عما نسميه الثقافة العامة، فهو قد تحدث كثيرا عن مميزات الشخصية الهجومية، ومميزات الشخصية غير الهجومية، ولم يقدم جديدا يمكن اعتباره انفراد مثل انفرادات فرويد.
كتاب عادي جدا لا تضيع فيه وقتك إلا إذا كنت في حالة ملل تريد أن تقضي عليها بتصفح سريع لكتاب علي سبيل التعرف فقط علي محتواه.
ألفريد آدلر
...........................
كررت القراءة لألفريد آدلر وكلما قرأت له ازداد عدم إعجابي بمؤلفاته، ولا أعتقد أن السبب يكمن فقط في قدم كتبه؛ لأني قرأت قبله أغلب كتابات فرويد ورغم كونهما متعاصرين إلا أن كتب فرويد لا زالت _ غالبا _ مهمة ويجب قراءتها، لكن آدلر لم أتمكن من اعتباره بنفس أهمية فرويد لغلبة الأفكار عمومية وشيوع أفكاره وعدم انحصارها في إطار تخصص علم النفس، فكتبه تشيع فيها الأفكار التي نسميها ثقافة عامة أكثر مما يشيع فيها علم النفس مثل فرويد.
الكتاب يقع في أكثر من مائتين وثمانين صفحة، في جزئين، الأول بعنوان أساسيات نمو وتطور الشخصية، تحدث فيه عن طبيعة النفس، كما تحدث عن الطفل والمجتمع ولسنا بحاجة لذكر ما قاله هنا عن الطفل والمجتمع، وبالمثل في فصل خاص بعنوان العالم الذي نعيش فيه، وكذلك تحت عنوان الذكر والأنثى، ووحدة العائلة، لكنه هنا يتحدث حديثا جيدا في الفصل الخاص بعقدة النقص، فهذا هو الجديد الذي قدمه في هذا الكتاب.
في الجزء الثاني من هذا الكتاب وعنوانه: علم دراسة الشخصية، لم يبتعد كثيرا عما نسميه الثقافة العامة، فهو قد تحدث كثيرا عن مميزات الشخصية الهجومية، ومميزات الشخصية غير الهجومية، ولم يقدم جديدا يمكن اعتباره انفراد مثل انفرادات فرويد.
كتاب عادي جدا لا تضيع فيه وقتك إلا إذا كنت في حالة ملل تريد أن تقضي عليها بتصفح سريع لكتاب علي سبيل التعرف فقط علي محتواه.
April 13, 2024
All I could think while reading this was "Healer, heal yourself." The distinct impression of dissatisfaction with life permeated this book. There were only two pages dedicated to factors that brought about "positive social contact" and even in those pages he still stated that those could be bad as well. Adler gave almost no responses to the questions he raised, correctly pointing out the wretchedness of society but failing to give a medicine to heal it. He says that people who are overly critical and prone to the pointing out of faults are charateristically vain, and then he proceeds to point out every fault his brain could muster for nearly 100 pages. I get the distinct impression that instead of genuinely approaching his patients problems he projected his own insecurities and power dominance unto the them. His belief that all character traits are found in childhood and necessarily must be streams from that fountain is untenable at best and pseudo-science at worse. I went into this reading wondering why I don't hear of Adler much and now I know why.
November 25, 2020
With this book I learned:
- People's ultimate purpose in life is to dominate everybody else;
- Heredity doesn't exist, everything is socially conditioned;
- Every psychological trouble an adult has unquestionably began in childhood;
- Masculinity is bad, feminism is good, yay to women;
- You can find out people’s motives very easily, i.e. greedy people act like this because they want that, angry people act like that because they want that other thing, etc;
- Nothing whatsoever is not related to trying to dominate other people;
Indirectly I also learned you can be a world-renowned psychologist even though your book at parts reads like a horoscope.
Sarcasm aside, what I'm led to think by this book is that Adler was probably somewhat of a simp with an inferiority complex who wanted to dominate everybody else but didn't quite manage to, so instead he created a philosophy where he tells everybody else domination is bad.
- People's ultimate purpose in life is to dominate everybody else;
- Heredity doesn't exist, everything is socially conditioned;
- Every psychological trouble an adult has unquestionably began in childhood;
- Masculinity is bad, feminism is good, yay to women;
- You can find out people’s motives very easily, i.e. greedy people act like this because they want that, angry people act like that because they want that other thing, etc;
- Nothing whatsoever is not related to trying to dominate other people;
Indirectly I also learned you can be a world-renowned psychologist even though your book at parts reads like a horoscope.
Sarcasm aside, what I'm led to think by this book is that Adler was probably somewhat of a simp with an inferiority complex who wanted to dominate everybody else but didn't quite manage to, so instead he created a philosophy where he tells everybody else domination is bad.
December 23, 2012
정말 꾸역꾸역 겨우겨우 읽은 책.
(그래도 용케도 역자후문까지 다 갔다 ㅋㅋㅋ)
애초에 개론서처럼 쓰여진게 문제인가 싶기도 하고
번역이 잘못된건가 싶기도 하고 (특히 마지막 장, 자만감)
여튼 고압적인 말투로 갖가지 주장을 펼치는데 딱히 근거도 제시되어 있지 않고
그저 (나에게) 증명되지 않는 예시 몇 개로 성급한 일반화 해서 좀 짜증났을 뿐더러
전반적인 논조에 동의도 공감도 이해도하기 어려웠던
여튼 보면서 내둥 불만이었던 책.
(특히 최근에 읽기 시작한 <이기적 유전자>랑 너~어무 비교됨-_- 솔찍히 논리적 비약 때매 1점쯤 주고 싶어)
하지만 읽고 나서 며칠쯤 지나고
내가 사람들과 대화를 할 떄마다 이 책에 쓰인 내용들을 자꾸 언급하는 것을 보면, 이 책을 쥐고 있었던 시간이 그리 낭비만은 아니었다는 생각도 든다. (그래서 무려 3점)
먼 훗날 다시 읽어볼 일은 없을 것 같지만-_-;
1927년 당시에는 이 또한 획기적인 이론들이었겠단 사실은 인정을 해줘도 되지 않을까 싶기도.
만나서 반가웠습니다.
(그래도 용케도 역자후문까지 다 갔다 ㅋㅋㅋ)
애초에 개론서처럼 쓰여진게 문제인가 싶기도 하고
번역이 잘못된건가 싶기도 하고 (특히 마지막 장, 자만감)
여튼 고압적인 말투로 갖가지 주장을 펼치는데 딱히 근거도 제시되어 있지 않고
그저 (나에게) 증명되지 않는 예시 몇 개로 성급한 일반화 해서 좀 짜증났을 뿐더러
전반적인 논조에 동의도 공감도 이해도하기 어려웠던
여튼 보면서 내둥 불만이었던 책.
(특히 최근에 읽기 시작한 <이기적 유전자>랑 너~어무 비교됨-_- 솔찍히 논리적 비약 때매 1점쯤 주고 싶어)
하지만 읽고 나서 며칠쯤 지나고
내가 사람들과 대화를 할 떄마다 이 책에 쓰인 내용들을 자꾸 언급하는 것을 보면, 이 책을 쥐고 있었던 시간이 그리 낭비만은 아니었다는 생각도 든다. (그래서 무려 3점)
먼 훗날 다시 읽어볼 일은 없을 것 같지만-_-;
1927년 당시에는 이 또한 획기적인 이론들이었겠단 사실은 인정을 해줘도 되지 않을까 싶기도.
만나서 반가웠습니다.
May 31, 2015
الكتاب بيمثل ذروة محاولات ألفريد أدلر فى صنع علم نفس اكثر انسانية واخلاقية من تلك النسخة التى صنعها فرويد
تبدو المحاولة فى حد ذاتها جيدة لكن كان ينقصها الكثير للدخول فى حلبة المنافسة مع نظريات ذلك العبقرى المجنون
تبدو المحاولة فى حد ذاتها جيدة لكن كان ينقصها الكثير للدخول فى حلبة المنافسة مع نظريات ذلك العبقرى المجنون
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