KotiRyhmätKeskusteluLisääAjan henki
Etsi sivustolta
Tämä sivusto käyttää evästeitä palvelujen toimittamiseen, toiminnan parantamiseen, analytiikkaan ja (jos et ole kirjautunut sisään) mainostamiseen. Käyttämällä LibraryThingiä ilmaiset, että olet lukenut ja ymmärtänyt käyttöehdot ja yksityisyydensuojakäytännöt. Sivujen ja palveluiden käytön tulee olla näiden ehtojen ja käytäntöjen mukaista.

Tulokset Google Booksista

Pikkukuvaa napsauttamalla pääset Google Booksiin.

Ladataan...

A Guide to Rational Living

Tekijä: Albert Ellis, Robert A. Harper

Muut tekijät: Melvin Powers (Esipuhe)

JäseniäKirja-arvostelujaSuosituimmuussijaKeskimääräinen arvioMaininnat
596440,026 (3.84)3
Benjamin Bergmann's installations revolve around fundamental and recurrent human questions - the significance of his actions, the need for fulfilment and the endowment of life with meaning as well as dealings with time and transitoriness. Before studying at the Academy of the Visual Arts in Munich, Bergmann trained as a wood sculptor for church decorations. During his studies, he worked closely with performance groups for whom he conceived multimedia action spaces that would determine the path of his further works. The largely extensive works Bergmann made after 2001 are in the tradition of constructed dream worlds. They combine classic modernist material collages with elements of the American environment. The examination of such themes as transitoriness and imperfection is a pivotal factor in Bergmann's work. He hence seeks precisely the moment, precisely the processes that inherently contain failure and the imperfect as well as the associated human hopes, wishes, goals and desires. That which already seems perfect, prompts fewer questions and weakens the desire for change. English and German text.… (lisätietoja)
Ladataan...

Kirjaudu LibraryThingiin nähdäksesi, pidätkö tästä kirjasta vai et.

Ei tämänhetkisiä Keskustelu-viestiketjuja tästä kirjasta.

» Katso myös 3 mainintaa

näyttää 4/4
Ellis does what he calls Rational Emotive Behavior Therapy, so you can have good behavior if you emote rationally. When you think amiss you create problems for yourself, and less troublesome thinking relieves these problems.

Rational emoting can be distinguished from other psychological or rational theories. A poet in psychoanalysis would want to just feel all their feelings as deeply as possible as an end in itself, and a philosopher or (especially he’s not a) monastic would probably make their goal to feel perfectly unemotional, but rational emoting is in the middle: feel whatever you want, but don’t hurt yourself. It’s very similar to many forms of philosophy, but it’s attenuated in strictness. (“Not *completely* true—but true enough!”)

I don’t use rational emoting exclusively, but I think it’s important to keep all your strategies straight so you can understand yourself. (Eg, he usually likes to implicitly distance himself from Christianity, but he’s certainly not illogically anti-Christian or against all Christians equally regardless of what they say.)

…. He’s right that insight into why you have a problem needs to be followed up with taking up responsibility for yourself and doing something different, not just brooded on.

It still is rationalistic or insight-based, though, as it’s basically a book about treating cognitive distortions, something that’s certainly important.

…. Although Ellis does use Epictetus against Freud before that was cool, it’s important to realize it’s also post-Freudian rather than pre-Freudian because it’s based on his 20th century experiences as a therapist; he knows that people have cognitive distortions because he’s seen and heard it all, not just because he read it in a book.
  goosecap | Aug 20, 2021 |
Albert Ellis was one of the first self-help writers. He was a prolific writer. This was one of his first. The principles in this book aren't terribly original, but he manages to bring something new to the presentation.
  bertmung | Jan 4, 2011 |
This is not a "How to Hypnotize" book. It is the presursor to Cognitive-Behavioral -- the precursor to both being Stoicism.

The cover photograph does appear to be early 1960s (which is not a confession that I've actually ever seen such a hairdo).
2 ääni JNagarya | Jun 26, 2008 |
A bizarre 'how to hypnotise' book which I understand is still in print today. I just love the illustration on the front cover of the 1975 edition I have. ( )
  veracity | Jun 11, 2008 |
näyttää 4/4
ei arvosteluja | lisää arvostelu

» Lisää muita tekijöitä (2 mahdollista)

Tekijän nimiRooliTekijän tyyppiKoskeeko teosta?Tila
Albert Ellisensisijainen tekijäkaikki painoksetlaskettu
Harper, Robert A.päätekijäkaikki painoksetvahvistettu
Powers, MelvinEsipuhemuu tekijäkaikki painoksetvahvistettu
Sinun täytyy kirjautua sisään voidaksesi muokata Yhteistä tietoa
Katso lisäohjeita Common Knowledge -sivuilta (englanniksi).
Teoksen kanoninen nimi
Alkuteoksen nimi
Teoksen muut nimet
Alkuperäinen julkaisuvuosi
Henkilöt/hahmot
Tiedot englanninkielisestä Yhteisestä tiedosta. Muokkaa kotoistaaksesi se omalle kielellesi.
Tärkeät paikat
Tärkeät tapahtumat
Kirjaan liittyvät elokuvat
Epigrafi (motto tai mietelause kirjan alussa)
Omistuskirjoitus
Ensimmäiset sanat
Sitaatit
Tiedot englanninkielisestä Yhteisestä tiedosta. Muokkaa kotoistaaksesi se omalle kielellesi.
Tackling Your Dire Need for Approval

Several powerful Irrational Beliefs (IBs) often stop you from warding off panic and rage. One of these, with we shall label Irrational Belief No. 1, is the idea that you must—yes, must—have love or approval from all the significant people in your life.

“But,” you may quickly interject, “do not most psychologists keep insisting that people need approval and that they cannot live happily without it?”

Yes, they do. Wrongly! People strongly desire approval and would be much less happy if the received none. In modern society, moreover, you could hardly survive if you did not get some approval. For who would rent or sell you living quarters, provide you with food, or furnish you with companionship?

Nonetheless, adults do not need approval. The word need derives from the Middle English word nede, the Anglo-Saxon nead, and the Indo-European term nauto—which mean to collapse with weariness. In English it mainly means: necessity, compulsion, obligation, something utterly required for life and happiness.

Because people can live in isolation without dying and without feeling completely miserable, and because they can refuse to disturb themselves because the members of their community do not like them, obviously some persons do not need social acceptance. Indeed, a few do not even want love. But most men and women do want some kind of approval, even when they defensively protest that they do not. They prefer or desire acceptance and feel happier when they obtain it. But wants, preferences, and desires are not needs or necessities. We would like our cravings fulfilled; but we rarely perish when they are frustrated.
Reducing Your Dire Fears of Failure

If you only overwhelm yourself with dire love needs, you will create enough misery to last you a lifetime. If you wish to feel ever more miserable, you can easily add one more idiotic notion—namely, Irrational Belief No. 2: The idea that you absolutely must be thoroughly competent, adequate, and achieving. Or a saner but still foolish variation: The idea that you at least must be competent or talented in some important area.

Many of our clients have nicely—and tragically—suffered with extreme fears of failure and incompetence that commonly assail people who believe these ideas. Sara, a brilliant and talented woman, was proficient in solitary activities, such as writing and composing music; but refused to participate in any group experiences for fear she would not do as well as the other participants. In her writing and composing, moreover, she rarely put anything down on paper, but mainly created in her head: so that she would not risk others scrutinizing her efforts.

Patricia, an exceptionally bright woman, panicked that she could not hold a brilliant conversation with the guest at her own dinner parties, and usually clammed up and said virtually nothing the whole evening. At other people’s gatherings, however, where she did not have the responsibility of being a great hostess, she conversed quite fluently and well.
How to Stop Blaming And Start Living

We can actually put the essence of neurosis in a single word: blaming—or damning. If you would stop, really stop, damning yourself, others, and unkind conditions, you would find it almost impossible to upset yourself emotionally—about anything. Yes, anything.

But you probably do, frequently, condemn yourselves and others. And at times you may strongly hold Irrational Belief No. 3: The idea that people absolutely must not act obnoxiously and unfairly and that when they do, you should blame and damn them, and see them as bad, wicked, or rotten individuals. This idea, which underlies much of our interpersonal relations, is irrational for several important reasons:

1. The idea that we can label others as bad people springs from the doctrine of free will. Although we cannot say that humans have no free choice whatever, and although REBT says that they can often choose to upset or not upset themselves, they still have relatively little free will. As many studies have shown, humans have genetic or inborn tendencies to behave in certain ways—including tendencies to learn and to develop conditioned responses. Then, as a result of their innate and acquired tendencies, once they go in a “good” or “bad” direction, and hold philosophies that encourage them to follow certain pathways, they find it most difficult (although not impossible) to change. Consequently, condemning them for their wrongdoings can unfairly attribute to them a complete freedom of choice of behavior that they simply do not have.
How to Feel Frustrated But Not Depressed or Enraged

Ninety-nine and nine-tenths percent of the people in this world often follow a crazy notion: that they must feel miserable or depressed when they are frustrated. Even many psychologists believe the famous Dollard-Miller view: the frustration leads to aggression. How wrong!

The frustration-aggression theory stems from Irrational Belief No. 4: The idea that you have to see things as being awful, terrible, horrible, and catastrophic when you are seriously frustrated or treated unfairly. This idea is misleading for the following reasons:

1. Although you may find it very unpleasant when you do not get what you want out of life, you do not find it as catastrophic or horrible unless you see it that way. When things go badly, you have the choice of believing, “I don’t like this situation. Now let me see what I can do to change it. And if I can’t change it, my life is tough but not really awful.” Or you can believe, “I don’t like this situation. I can’t stand it! It drives me crazy! It absolutely shouldn’t be this way! It simply has to change, otherwise I can’t possibly be happy.” The second of these Beliefs will make you miserable, self-pitying, depressed, or enraged. The first Belief will lead you to feel frustrated and regretful but not necessarily dejected or furious.
Controlling Your Own Emotional Destiny

Most people spend so much time and energy trying to do the impossible—namely, to change and control the actions of others—that they wrongly believe that they cannot achieve a quite possible goal—to change their own thoughts and acts. They firmly hold and rarely challenge what we call Irrational Belief No. 5: The idea you must be miserable when you have pressures and difficult experiences; and that you have little ability to control, and cannot change, your disturbed feelings.

This idea makes little sense for several reasons. One is that outside people and events can, at worst, do nothing but harm you physically or cause you various kinds of discomfort or deprivation. Most of the pain they “cause” you (especially your feeling of horror, panic, shame, guilt, and hostility) stem from your taking people’s criticism and rejections too seriously, by your convincing yourself that you cannot stand their disapproval, and by your strongly believing that hassles and inconveniences are awful.
Viimeiset sanat
Tiedot englanninkielisestä Yhteisestä tiedosta. Muokkaa kotoistaaksesi se omalle kielellesi.
(Napsauta nähdäksesi. Varoitus: voi sisältää juonipaljastuksia)
Erotteluhuomautus
Julkaisutoimittajat
Kirjan kehujat
Alkuteoksen kieli
Kanoninen DDC/MDS
Kanoninen LCC

Viittaukset tähän teokseen muissa lähteissä.

Englanninkielinen Wikipedia

-

Benjamin Bergmann's installations revolve around fundamental and recurrent human questions - the significance of his actions, the need for fulfilment and the endowment of life with meaning as well as dealings with time and transitoriness. Before studying at the Academy of the Visual Arts in Munich, Bergmann trained as a wood sculptor for church decorations. During his studies, he worked closely with performance groups for whom he conceived multimedia action spaces that would determine the path of his further works. The largely extensive works Bergmann made after 2001 are in the tradition of constructed dream worlds. They combine classic modernist material collages with elements of the American environment. The examination of such themes as transitoriness and imperfection is a pivotal factor in Bergmann's work. He hence seeks precisely the moment, precisely the processes that inherently contain failure and the imperfect as well as the associated human hopes, wishes, goals and desires. That which already seems perfect, prompts fewer questions and weakens the desire for change. English and German text.

Kirjastojen kuvailuja ei löytynyt.

Kirjan kuvailu
Yhteenveto haiku-muodossa

Current Discussions

-

Suosituimmat kansikuvat

Pikalinkit

Arvio (tähdet)

Keskiarvo: (3.84)
0.5
1
1.5
2 2
2.5 2
3 14
3.5 2
4 18
4.5 1
5 13

Oletko sinä tämä henkilö?

Tule LibraryThing-kirjailijaksi.

 

Lisätietoja | Ota yhteyttä | LibraryThing.com | Yksityisyyden suoja / Käyttöehdot | Apua/FAQ | Blogi | Kauppa | APIs | TinyCat | Perintökirjastot | Varhaiset kirja-arvostelijat | Yleistieto | 206,023,347 kirjaa! | Yläpalkki: Aina näkyvissä