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Human Nature and Suffering is a profound comment on the human condition, from the perspective of evolutionary psychology. Paul Gilbert explores the implications of humans as evolved social animals, suggesting that evolution has given rise to a varied set of social competencies, which form the basis of our personal knowledge and understanding. Gilbert shows how our primitive competencies become modified by experience - both satisfactorily and unsatisfactorily. He highlights how cultural factors may modify and activate many of these primitive competencies, leading to pathology proneness and behaviours that are collectively survival threatening. These varied themes are brought together to indicate how the social construction of self arises from the organization of knowledge encoded within the competencies. This Classic Edition features a new introduction from the author, bringing Gilbert's early work to a new audience. The book will be of interest to clinicians, researchers and historians in the field of psychology.
Human Nature and Suffering is a profound comment on the human condition, from the perspective of evolutionary psychology. Paul Gilbert explores the implications of humans as evolved social animals, suggesting that evolution has given rise to a varied set of social competencies, which form the basis of our personal knowledge and understanding. Gilbert shows how our primitive competencies become modified by experience - both satisfactorily and unsatisfactorily. He highlights how cultural factors may modify and activate many of these primitive competencies, leading to pathology proneness and behaviours that are collectively survival threatening. These varied themes are brought together to indicate how the social construction of self arises from the organization of knowledge encoded within the competencies. This Classic Edition features a new introduction from the author, bringing Gilbert's early work to a new audience. The book will be of interest to clinicians, researchers and historians in the field of psychology.
Throughout the text Gilbert shows how two psychological systems (derived from ethological and experimental work), labelled the defense and safety system dominate the unfolding and integration of human mental life.
This is a revised and expanded edtion of a classic in palliative medicine, originally published in 1991. With three added chapters and a new preface summarizing our progress in the area of pain management, this is a must-hve for those in palliative medicine and hospice care. The obligation of physicians to relieve human suffering stretches back into antiquity. But what exactly, is suffering? One patient with metastic cancer of the stomach, from which he knew he would shortly die, said he was not suffering. Another, someone who had been operated on for a mior problem--in little pain and not seemingly distressed--said that even coming into the hospital had been a source of pain and not suffering. With such varied responses to the problem of suffering, inevitable questions arise. Is it the doctor's responsibility to treat the disease or the patient? And what is the relationship between suffering and the goals of medicine? According to Dr. Eric Cassell, these are crucial questions, but unfortunately, have remained only queries void of adequate solutions. It is time for the sick person, Cassell believes, to be not merely an important concern for physicians but the central focus of medicine. With this in mind, Cassell argues for an understanding of what changes should be made in order to successfully treat the sick while alleviating suffering, and how to actually go about making these changes with the methods and training techniques firmly rooted in the doctor's relationship with the patient. Dr. Cassell offers an incisive critique of the approach of modern medicine. Drawing on a number of evocative patient narratives, he writes that the goal of medicine must be to treat an individual's suffering, and not just the disease. In addition, Cassell's thoughtful and incisive argument will appeal to psychologists and psychiatrists interested in the nature of pain and suffering.
Only the most naïve or tendentious among us would deny the extent and intensity of suffering in the world. Can one hold, consistently with the common view of suffering in the world, that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. Wandering in Darkness first presents the moral psychology and value theory within which one typical traditional theodicy, namely, that of Thomas Aquinas, is embedded. It explicates Aquinas's account of the good for human beings, including the nature of love and union among persons. Eleonore Stump also makes use of developments in neurobiology and developmental psychology to illuminate the nature of such union. Stump then turns to an examination of narratives. In a methodological section focused on epistemological issues, the book uses recent research involving autism spectrum disorder to argue that some philosophical problems are best considered in the context of narratives. Using the methodology argued for, the book gives detailed, innovative exegeses of the stories of Job, Samson, Abraham and Isaac, and Mary of Bethany. In the context of these stories and against the backdrop of Aquinas's other views, Stump presents Aquinas's own theodicy, and shows that Aquinas's theodicy gives a powerful explanation for God's allowing suffering. She concludes by arguing that this explanation constitutes a consistent and cogent defense for the problem of suffering.
Argues that schadenfreude is a normal human emotion, looking at its roots in feelings of justice, positive sense of self, and concern with inferiority.
This briefs on human suffering adds to human understanding of suffering by contextualizing both stories and statistics on suffering, while showing that suffering adds a useful perspective to contemporary thought and research on quality of life, social well-being, and measures of societal progress. The scholarship on suffering is made more comprehensible in the book by using nine different conceptual frames that have been used for making sense of suffering. The primary focus of this work is with the last frame, the quality of life frame. Overall, this chapters show how the research on quality of life and well-being can be enhanced by embracing human suffering. ​
Shupe's book goes beyond self-help. It reveals how our emotional connections to one another have been severed, by our dependence on legal systems. Shupe reminds us that humans once lived in a state of contentment, because they depended on each other to survive. But our current dependence on legal systems has deprived us of our greatest need--to love and to be loved by our fellow man. Shupe's book informs us of something modern people fail to grasp: We humans do have an inborn wisdom, endowed by evolution. It is essential to our happiness, and to the wellbeing of life, that we be true to this inborn map of life. Humans created civilization, because we thought life would be better if everyone complied with sovereign laws. In terms of material benefits, civilization has succeeded. But depending on laws--not emotional intelligence--to maintain order, has so socially isolated us that reality, as we experience it, is a spiritual wasteland. Unable to emotionally engage in our surroundings, we have no access to the wisdom of human nature, which reveals itself exclusively through feelings in response to one's immediate circumstances. The result of this spiritual alienation is pain. To manage it, we modern humans space ourselves out on beliefs, ideologies, drugs, hope, dreams--and even the promise of science. When those fail to quell the pain, people turn to suicide--the only option left. Shupe's answer is to return to the natural spiritual homes in which Homo sapiens once thrived. But people cannot establish a spiritual home, merely by design or intent. Spiritual homes will eventually form naturally: When enough people become disillusioned with the promises of modern life, they will acquire a new perspective on what life is about. Among spiritually awakened people, a real home is organic. Indeed, for humans to experience a natural sense of emotional and material comfort, a spiritual home--one that is maintained by our emotional intelligence--is the only option that exists.