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Albert Camus and Jean-Paul Sartre were the giants of 20th-century “existentialism”, although neither of them was comfortable with that title. Their famous differences aside, they shared a “phenomenological” sensibility and described personal experience in exquisite and excruciating detail and reflected on the meaning of this experience with both sensitivity and insight. That is the focus of this book: Camus and Sartre, their descriptions of personal experience, and their reflections on the meaning of this experience. They also reflected, worriedly, on the nature of reflection. The thematic problem of the book is the relationship between experience and reflection. The book explores this relationship through novels and plays, Camus’ The Stranger, The Plague, and The Fall, Sartre’s Nausea and No Exit, and Sartre’s great philosophical tome, Being and Nothingness.

Clinical data-mining (CDM) involves the conceptualization, extraction, analysis, and interpretation of available clinical data for practice knowledge-building, clinical decision-making, and practitioner reflection. Depending upon the type of data mined, CDM can be qualitative or quantitative; it is generally retrospective, but may be meaningfully combined with original data collection. Any research method that relies on the contents of case records or information systems data inevitably has limitations, but with proper safeguards these can be minimized. Among CDM's strengths however, are that it is unobtrusive, inexpensive, presents little risk to research subjects, and is ethically compatible with practitioner value commitments. When conducted by practitioners, CDM yields conceptual as well as data-driven insight into their own practice- and program-generated questions. This book covers all the basics of conducting practitioner-initiated CDM studies or CDM doctoral dissertations, drawing extensively on published CDM studies and completed CDM dissertations from multiple social work settings in the United States, Australia, Israel, Hong Kong, and the United Kingdom. In addition, it describes consulting principles to help with forging collaborative university-agency CDM partnerships.

Human beings are unique in their ability to think consciously about themselves. Because they have a capacity for self-awareness not shared by other animals, people can imagine themselves in the future, anticipate consequences, plan ahead, improve themselves, and perform many other behaviors that are uniquely characteristic of human beings. Yet, despite the obvious advantages of self-reflection, the capacity for self-thought comes at a high price as people's lives are adversely affected and their inner chatter interferes with their success, pollutes their relationships, and undermines their happiness. Indeed, self-relevant thought is responsible for most of the personal and social difficulties that human beings face as individuals and as a species. Among other things, the capacity for self-reflection distorts people's perceptions, leading them to make bad decisions based on faulty information. The self conjures up a great deal of personal suffering in the form of depression, anxiety, anger, envy, and other negative emotions by allowing people to ruminate about the past or imagine the future. Egocentrism and egotism blind people to their own shortcomings, promote self-serving biases, and undermine their relationships with others. The ability to self-reflect also underlies social conflict by leading people to separate themselves into ingroups and outgroups. Ironically, many sources of personal unhappiness — such as addictions, overeating, unsafe sex, infidelity, and domestic violence — are due to people's inability to exert self-control. For those inclined toward religion and spirituality, visionaries throughout history have proclaimed that the egoic self stymies the quest for spiritual fulfillment and leads to immoral behavior.

This book is a primer on the political prophet and Christian social ethicist Reinhold Niebuhr (1892–1971), who is widely cited for his political realism in the aftermath of George W. Bush’s presidency. His works are on the favorite reading list of Barack Obama. In addition to mapping the “Niebuhr revival” on the political left and right, the book’s seven chapters acquaint readers with the central teachings and ways of thinking behind this fresh interest. The core of Niebuhr’s Christian realism and the role of irony in his thought are made accessible to non-specialists in ways that explain his appeal to secular as well as deeply religious minds. The book begins with an account of the fresh interest in the Protestant thinker and argues for Niebuhr’s sense of history as a prelude to explaining how his view of the human self as sinful and self-preoccupied (individually and in groups) relates to his passion for social justice. Three chapters then examine Niebuhr’s teaching as a preacher and writer with uncommon literary sensitivity, take up his classic 1952 title, The Irony of American History as an expression of his Christian realism, and probe the reasons for his mixed reception in contemporary Christian circles, both popular and academic. A final chapter examines the ways that Niebuhr’s legacy invites levels of self-reflection that judiciously illumine the personal, political, and religious challenges that we face in the contemporary world.

The book opens with a chapter on the classical theory of multipoles in electromagnetism, in which static and dynamic multipole expansions of various physical quantities are derived, including of the Maxwell fields D and H. Chapter 2 presents a semi-classical account of multipole theory, in which the Barron-Gray gauge is used to derive multipole polarizabilities describing the induction of molecular moments by a harmonic plane wave. Aspects of symmetry are treated in Chapter 3 — space-time behaviour of tensors and physical properties of molecules and crystals. In Chapter 4, D(E,B) and H(E,B) are obtained for linear anisotropic media, yielding expressions for the material constants which are required to satisfy origin independence, the Post constraint, and certain symmetries but fail the first two. Despite these difficulties, the standard theory is used in Chapter 5 to derive a wave propagation equation; this is applied to explain various physical effects in transmission, two of which are also described in a scattering theory. Chapter 6 deals with the reflection of electromagnetic waves from an anisotropic medium. The reflected intensities violate origin independence, showing again the unphysical nature of existing multipole theory. In Chapter 7, the fields are transformed while leaving Maxwell's equations unchanged, from which new material constants are derived in Chapter 8 that meet the three requirements in Chapter 4. Chapter 9 applies the transformed expressions to transmission and reflection phenomena, confirming the results of Chapter 5, while yielding reflected intensities that satisfy space and time invariances.

Nowadays, information technology is based on semiconductor and ferromagnetic materials. Information processing and computation are performed using electron charge in semiconductor transistors and integrated circuits, and the information is stored by electron spins on magnetic high-density hard disks. Recently, a new branch of physics and nanotechnology, called magneto-electronics, spintronics, or spin electronics, has emerged, which aims to exploit both the charge and the spin of electrons in the same device. A broader goal is to develop new functionality that does not exist separately in a ferromagnet or a semiconductor. This book presents new directions in the development of spin electronics in both the basic physics and the technology which will become the foundation of future electronics.

Philosophers have frequently extolled the value of reflective self-examination, and a wide range of philosophers, who differ on many other things, have argued that reflection can help to solve a number of significant philosophical problems. The importance of reflecting on one’s beliefs and desires has been viewed as the key to solving problems about justification and knowledge; about reasoning; about the nature of freedom; and about the source of normativity. In each case, a problem is identified which reflective self-examination is thought to address. This book argues that reflection cannot solve any of these problems. There is a common structure to these issues, it is argued, and the problems which reflection is thought to resolve are ones which could not possibly be solved by reflecting on one’s beliefs and desires. More than this, the attempt to solve these problems by appealing to reflection saddles us with a mystical view of the powers of reflective self-examination. Recognition of this fact motivates a search for a demystified view of the nature of reflection. Views about knowledge, reasoning, freedom, and normativity are examined in detail in order to better understand the motivations for extolling self-reflective examination. Both the logic of these views, and the psychological commitments they involve, are discussed at length. In the final chapter, a more realistic view of reflection is offered, drawing on dual process approaches to cognition.

This book gives an extended argument for epistemic authority from the implications of reflective self-consciousness. Epistemic authority is compatible with autonomy, but epistemic self-reliance is incoherent. The book argues that epistemic and emotional self-trust are rational and inescapable, that consistent self-trust commits us to trust in others, and that among those we are committed to trusting are some whom we ought to treat as epistemic authorities, modelled on the well-known principles of authority of Joseph Raz. Some of these authorities can be in the moral and religious domains. The book investigates the way the problem of disagreement between communities or between the self and others is a conflict within self-trust, and argue against communal self-reliance on the same grounds as the book uses in arguing against individual self-reliance. The book explains how any change in belief is justified—by the conscientious judgment that the change will survive future conscientious self-reflection. The book concludes with an account of autonomy.