Academic professionalization and protestant reconstruction, 1890-1902: George Albert Coe's psychology of religion

This paper examines the relationship between the New Psychology and American Protestantism in the late nineteenth century through a consideration of the early career of George Albert Coe. Coe originally aspired to become a Methodist minister but after several years studying evolutionary biology and the New Theology his professional interests came to rest on the New Psychology. His decision to pursue a career in psychology and his subsequent research program is discussed in relation to the religious and institutional context of the period. For Coe, the New Psychology was not an ideologically secular initiative but a methodologically secular means of advancing a religious agenda. His experience suggests that the field's growth in the 1890s is partly attributable to the perception that psychology could help bring Protestantism into line with modern experience.     

Albert Schweitzer and international health

Albert Schweitzer (1875–1965) was a medical missionary, theologian, philosopher, and musician and the only individual physician to receive the Nobel Peace Prize. His humanitar-ianism had a profound philosophical-religious basis, embodied in the concepts of ethical mysticism and reverence for life. This paper outlines the relevance of Schweitzer's career to medical education and international health. The growing role of Western physicians in international health and in the prevention of nuclear war (and its medical consequences) is consistent with Schweitzer's active and universalist ethical principles aimed at the alleviation of the suffering shared by mankind. The example of Schweitzer and other individual physicians could be used to enhance participation of individual medical students and physicians in international health programs.The author gratefully acknowledges the helpful comments and suggestions of Dr. James Terry.     

Unconventional Therapist: Albert Ellis

Albert Ellis is one of counseling's most prolific authors, having written more than 40 books and 500 articles, most on the topic of Rational Emotive Therapy (RET). As RET's progenitor, he has been a moving force in the current renaissance of interest in the cognitive behavior movement. In this interview Ellis discusses his theory and its application and aspects of his personal and family life.     

The Trial of Albert Camus

The fiftieth anniversary of Camus’ death in 2010 was largely ignored in his native Algeria, reflecting the critical response to Camus’ writings that regards him as a colonialist writer and apologist for the French domination of his native Algeria. This critique also claims that Camus’ colonial attitudes are hidden and reinforced by a European attitude that sees him as dealing first and foremost with universal questions about the human predicament and existential isolation. However, Camus’ journalism shows an Algerian closely identified with the destiny of all the peoples of Algeria, and his novel The Outsider contains sufficient indications that, whatever its existential importance, in the concrete situation of Camus’ Algeria the Arab has the precise status of outsider.     

On The Trail of Little Albert

The Psychological Record - In 1920, John Watson and Rosalie Rayner published a study of the emotional conditioning of an 11-month old infant, “Albert B,” which was to become a textbook...     

Die Zukunft der Ethik Albert Schweitzers

Summary The basic thought of Schweitzer's ethic, the reverence for life, has manifold significance. First, it is an appeal to our moral feeling. But secondly, Schweitzer lent this thought also a general, fundamental and therewith philosophical meaning: proceeding from the most immediate and encompassing fact of consciousness, described by him with the proposition I am life that will live in the midst of life that will live, Schweitzer believed to have found in the idea of reverence for life the fundamental principle of all morality; this consists in the fact that I experience the need to extend to all wills to live the same reverence that I extend to my own. In addition to its effect on moral feeling and on ethical theory, the future of the thought, reverence for life, also depends on its compliance in the activity of men.The future prospects of the appeal to moral feeling appear good insofar as testimonies from history permit one to assume that the awareness of the reverence for life can be awakened in all men. The ancient Greeks knew such sensibility in theaidos, Goethe in the reverence for that which is in our midst. This ever strengthening recognition among the peoples of the earth will, through historically succeeding generations, increasingly eliminate a full disregard for such reverence.Less promising are the prospects of acknowledging the reverence for life as a fundamental principle of morality. On its basis Schweitzer rests his aversion to harming anything living. He does not fail to see thereby that, in order to preserve life, we must destroy some life (at least that of plants). But, says Schweitzer, I become guilty in sacrificing life, and we must constantly remain conscious of this guilt; any attempts at justification, through considerations of differences in the value of various lives, must be rejected.However, an ambiguity in the word guilt underlies Schweitzer's position. On the one hand guilt is understood as a regrettable cause for the subsistence or eventuation of an evil, on the other as the moral reprehensibility of an attitude. Only the latter represents guilt in a moral sense. Whoever follows the necessity to destroy other, less valuable life in order to preserve his own or another life, assumes guilt only in the second sense. Therefore ethics must raise and pursue the question concerning the value priority of one life over another. This question leads to an encounter with the modern directions of ethics which proceed from the concept of value, and to the continuation of Schweitzer's ethics through this encounter. Schweitzer's explanation that life in the world is to be brought to its highest value likewise conduces to the same point, since it necessitates an investigation of the rank order of values.We can note a slow progress of the reverence for life in the private domain of human activity. On the other hand in the interrelationship of peoples there is danger of monstrous mass murder through the atomic bomb.

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Text eines Vertrags in der Allg. philos.-relig. Vereinigung in München, am 14.1.1966.