Robin Fox – författare

Research in Psychotherapy is a comprehensive synthesis and assessment of the psychotherapeutic research literature for the use of both researchers and those in clinical practice. It is designed as a general reference work, an instruction guide, and a source of information about specific aspects and problems of research.The book consists of three parts. Part 1 discusses principles and methods of research as they are applied to psychotherapy. It provides general background material and principles to help non-researchers appreciate some of the important problems that are encountered. In Part 2, existing research on the effects of psychotherapy and the determinants and correlates of outcome are clustered and reviewed. Chapters 4 to 7 are concerned strictly with a review and appraisal of controlled studies that were designed to evaluate the effects of psychotherapy. Chapters 8 to 13 deal with a large body of research on various factors associated with therapeutic outcome--method, style, and technique variables; patient, therapist, and time variables. Part 3 is concerned with research on aspects of the therapeutic process and on the effect of many of these same variables on the therapeutic interchange as distinct from the outcome of therapy. Also discussed is research on various therapeutic phenomena and conditions about which so much has been written and so little really known.Research in Psychotherapy was written in the conviction that clinical practice should be influenced by research and that rigorous research that meets acceptable experimental standards can be done on the field of psychotherapy.

This is an unusual excursion into American Indian culture history by a British social anthropologist. It examines theories of the development of different Pueblo social structures, with particular attention to Eggan. From a detailed re-analysis of the evidence and a consideration of material from the Eastern Keresan Pueblo of Cochiti, based on his own fieldwork, Dr Fox concludes that the theory that all Pueblos were derived from a common base is no longer tenable, and that a diversity of origins is more probable. Apart from its contribution to Amerindian studies, the book is of particular interest as an approach to modern culture history by a social anthropologist.

The classical civilizations of Greece and Rome once dominated the world, and they continue to fascinate and inspire us. Classical art and architecture, drama and epic, philosophy and politics-these are the foundations of Western civilization. In The Classical World , eminent classicist Robin Lane Fox brilliantly chronicles this vast sweep of history from Homer to the reign of Hadrian. From the Peloponnesian War through the creation of Athenian democracy, from the turbulent empire of Alexander the Great to the creation of the Roman Empire and the emergence of Christianity, Fox serves as our witty and trenchant guide. He introduces us to extraordinary heroes and horrific villains, great thinkers and blood-thirsty tyrants. Throughout this vivid tour of two of the greatest civilizations the world has ever known, we remain in the hands of a great master.

Robin Fox's study of systems of kinship and alliance has become an established classic of the social science literature. It has been praised above all for its liveliness of style and clarity of exposition in an area that students and general readers have found difficult to master. It was the first attempt to produce an overview of this central subject and has maintained its unique position over the years. Fox's reconciliation of 'descent' and 'alliance' theories, and his 'deductive' approach to the logic of kinship systems based on four universal premises, give the book its distinctive flavour and make it not only the best available introductory text but a contribution to theory in its own right. It has been used throughout the world as an introduction for both academic and lay readers and has been translated into numerous languages.

We began as savages, and savagery has served us well—it got us where we are. But how do our tribal impulses, still in place and in play, fit in the highly complex, civilized world we inhabit today? This question, raised by thinkers from Freud to Lévi-Strauss, is fully explored in this book by the acclaimed anthropologist Robin Fox. It takes up what he sees as the main—and urgent—task of evolutionary science: not so much to explain what we do, as to explain what we do at our peril.Ranging from incest and arranged marriage to poetry and myth to human rights and pop icons, Fox sets out to show how a variety of human behaviors reveal traces of their tribal roots, and how this evolutionary past limits our capacity for action. Among the questions he raises: How real is our notion of time? Is there a human “right” to vengeance? Are we democratic by nature? Are cultural studies and fascism cousins under the skin? Is evolutionary history coming to an end—or just getting more interesting? In his famously informative and entertaining fashion, drawing links from Volkswagens to Bartók to Woody Guthrie, from Swinburne to Seinfeld, Fox traces our ongoing struggle to maintain open societies in the face of profoundly tribal human needs—needs which, paradoxically, hold the key to our survival.

Robin Fox, one of the preeminent anthropologists of our time, takes us on an exuberant personal, intellectual and cultural journey through the 1930s to the 1970s. This is a personal, historical, intellectual journey, one that is at once intriguing, hilarious, and moving. Like Browning's Sordello (who recurs throughout the book), Fox is telling the story of "the development of a soul." Fox's method is to depend entirely on memory to select the people, events, and ideas that have driven him towards what was called at the time a "revolution in the social sciences." This revolution was the founding of the biosocial, or what came to be called the sociobiological, movement in the study of human behavior. It was a long road peppered with strange events, brain-bending ideas, odd adventures, dangers and sorrows, and a cast of lively, often eccentric characters.Fox describes himself as an observer of a series of endings: the last gasps of now extinct ways of life. He witnessed the last of the old steam and horse-powered northern wool towns of the industrial revolution and the pre-industrial Hardy countryside of southern England. He saw the ancient grammar schools before their destruction by doctrinaire socialism; the old LSE when it was still an international family, not just a big college; the brave but failed experiment that was Talcott Parsons' Social Relations Department. In the United States, he experienced the innocent but troubled America of the 1950s and the last gasp of traditional Indian life in New Mexico. He lived in genteel Jane Austen England in Devon and experienced peasant-crofter life in the Irish islands.Participant Observer is a report from the cultural and social battlefront, seen through the personal lens of a combatant. Fox has given us a kind of Cook's Tour through the ideas and intellectual movements of mid-century, when the world changed and the foundations of the twenty-first century were set. It is the history of an education by a narrator in love with learning.

Consciousness, declares Robin Fox, is "out of context." Useful as an adaptation in the Stone Age, it brought humanity to the top of the food chain but has now created a world it cannot control. The Passionate Mind explores this paradox not through academic demonstration but through satiric dialogues, blank-verse ruminations, lyric, narrative and comic verse, and Aesopian fables. This mix of genres and styles forces us out of our usual linear modes of thinking to confront a harsh thesis. Because of consciousness we cannot operate without ideas, but once in thrall to ideas--whether of love, power, religion, or ideology--we cannot operate without destructiveness lest we become imprisoned by them.The range of subjects and genres Fox covers includes a verse summary of the key points of human evolution, a conference of farm animals ruminating on their social problems, visions of a desperate future from a neolithic hunter and a shaman at Lascaux, Kafkaesque trial scenes, and a new version of "God is dead." George Washington, having lost at Yorktown is put on trial with Adams, Jefferson, and Benedict Arnold giving evidence. Through the persona of Humbert Humbert as decadent Europe, the new world of Lolita/America is faced with the consequences of its pursuit of happiness. Scandinavian utopianism and salvation through romantic eros get their turn, and the basic "design failure" of humanity is examined in a Platonic dialogue. A bullfight and the struggle for existence in New Jersey farming lead up to a monologue from a decidedly unlikely Jesus who turns out to be part of an alien plan to control an otherwise out of control human race. Through this kaleidoscopic mix, Fox mounts a case for a thorough revision of consciousness that breaks "realistic" boundaries between science, the humanities, religion, and myth.

This is the third in the series of volumes of essays that Robin Fox began with Reproduction and Succession and continued with The Challenge of Anthropology. Fox who has been described as "the conscience of anthropology" continues to have the same aim: to expose readers in the social sciences and beyond to the consequences of "the biosocial orientation," and to assess the "state of the art" in anthropology in particular and the social sciences in general.As always he encompasses a wide range of topics: Why do bureaucracies fail? Are we really an innovative animal? Is nationalism a purely constructed phenomenon? What is the role of sexual competition in epic literature? In all these enquiries he tries to show in non-technical language how the evolutionary approach throws new light on old problems--and even raises new and more interesting problems. He pursues the issue of whether we have a naturally developed moral sense, and if so what it could possibly be (on the way attempting a definitive definition of the good); he looks at the status of the idea of self-interest in economic and biological science; he examines the current state of archaeology as a basis for a renewed scientific anthropology; and he tries to adjudicate the debate between the scientific and humanistic camps in the social sciences.

Robin Fox, one of the preeminent anthropologists of our time, takes us on an exuberant personal, intellectual and cultural journey through the 1930s to the 1970s. This is a personal, historical, intellectual journey, one that is at once intriguing, hilarious, and moving. Like Browning's Sordello (who recurs throughout the book), Fox is telling the story of "the development of a soul." Fox's method is to depend entirely on memory to select the people, events, and ideas that have driven him towards what was called at the time a "revolution in the social sciences." This revolution was the founding of the biosocial, or what came to be called the sociobiological, movement in the study of human behavior. It was a long road peppered with strange events, brain-bending ideas, odd adventures, dangers and sorrows, and a cast of lively, often eccentric characters.Fox describes himself as an observer of a series of endings: the last gasps of now extinct ways of life. He witnessed the last of the old steam and horse-powered northern wool towns of the industrial revolution and the pre-industrial Hardy countryside of southern England. He saw the ancient grammar schools before their destruction by doctrinaire socialism; the old LSE when it was still an international family, not just a big college; the brave but failed experiment that was Talcott Parsons' Social Relations Department. In the United States, he experienced the innocent but troubled America of the 1950s and the last gasp of traditional Indian life in New Mexico. He lived in genteel Jane Austen England in Devon and experienced peasant-crofter life in the Irish islands.Participant Observer is a report from the cultural and social battlefront, seen through the personal lens of a combatant. Fox has given us a kind of Cook's Tour through the ideas and intellectual movements of mid-century, when the world changed and the foundations of the twenty-first century were set. It is the history of an education by a narrator in love with learning.

Research in Psychotherapy is a comprehensive synthesis and assessment of the psychotherapeutic research literature for the use of both researchers and those in clinical practice. It is designed as a general reference work, an instruction guide, and a source of information about specific aspects and problems of research.The book consists of three parts. Part 1 discusses principles and methods of research as they are applied to psychotherapy. It provides general background material and principles to help non-researchers appreciate some of the important problems that are encountered. In Part 2, existing research on the effects of psychotherapy and the determinants and correlates of outcome are clustered and reviewed. Chapters 4 to 7 are concerned strictly with a review and appraisal of controlled studies that were designed to evaluate the effects of psychotherapy. Chapters 8 to 13 deal with a large body of research on various factors associated with therapeutic outcome--method, style, and technique variables; patient, therapist, and time variables. Part 3 is concerned with research on aspects of the therapeutic process and on the effect of many of these same variables on the therapeutic interchange as distinct from the outcome of therapy. Also discussed is research on various therapeutic phenomena and conditions about which so much has been written and so little really known.Research in Psychotherapy was written in the conviction that clinical practice should be influenced by research and that rigorous research that meets acceptable experimental standards can be done on the field of psychotherapy.

Consciousness, declares Robin Fox, is "out of context." Useful as an adaptation in the Stone Age, it brought humanity to the top of the food chain but has now created a world it cannot control. The Passionate Mind explores this paradox not through academic demonstration but through satiric dialogues, blank-verse ruminations, lyric, narrative and comic verse, and Aesopian fables. This mix of genres and styles forces us out of our usual linear modes of thinking to confront a harsh thesis. Because of consciousness we cannot operate without ideas, but once in thrall to ideas--whether of love, power, religion, or ideology--we cannot operate without destructiveness lest we become imprisoned by them.The range of subjects and genres Fox covers includes a verse summary of the key points of human evolution, a conference of farm animals ruminating on their social problems, visions of a desperate future from a neolithic hunter and a shaman at Lascaux, Kafkaesque trial scenes, and a new version of "God is dead." George Washington, having lost at Yorktown is put on trial with Adams, Jefferson, and Benedict Arnold giving evidence. Through the persona of Humbert Humbert as decadent Europe, the new world of Lolita/America is faced with the consequences of its pursuit of happiness. Scandinavian utopianism and salvation through romantic eros get their turn, and the basic "design failure" of humanity is examined in a Platonic dialogue. A bullfight and the struggle for existence in New Jersey farming lead up to a monologue from a decidedly unlikely Jesus who turns out to be part of an alien plan to control an otherwise out of control human race. Through this kaleidoscopic mix, Fox mounts a case for a thorough revision of consciousness that breaks "realistic" boundaries between science, the humanities, religion, and myth.

This is the third in the series of volumes of essays that Robin Fox began with Reproduction and Succession and continued with The Challenge of Anthropology. Fox who has been described as "the conscience of anthropology" continues to have the same aim: to expose readers in the social sciences and beyond to the consequences of "the biosocial orientation," and to assess the "state of the art" in anthropology in particular and the social sciences in general.As always he encompasses a wide range of topics: Why do bureaucracies fail? Are we really an innovative animal? Is nationalism a purely constructed phenomenon? What is the role of sexual competition in epic literature? In all these enquiries he tries to show in non-technical language how the evolutionary approach throws new light on old problems--and even raises new and more interesting problems. He pursues the issue of whether we have a naturally developed moral sense, and if so what it could possibly be (on the way attempting a definitive definition of the good); he looks at the status of the idea of self-interest in economic and biological science; he examines the current state of archaeology as a basis for a renewed scientific anthropology; and he tries to adjudicate the debate between the scientific and humanistic camps in the social sciences.

This is an unusual excursion into American Indian culture history by a British social anthropologist. It examines theories of the development of different Pueblo social structures, with particular attention to Eggan. From a detailed re-analysis of the evidence and a consideration of material from the Eastern Keresan Pueblo of Cochiti, based on his own fieldwork, Dr Fox concludes that the theory that all Pueblos were derived from a common base is no longer tenable, and that a diversity of origins is more probable. Apart from its contribution to Amerindian studies, the book is of particular interest as an approach to modern culture history by a social anthropologist.