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PEP-Easy Tip: To save PEP-Easy to the home screen

PEP-Web Tip of the Day

To start PEP-Easy without first opening your browser–just as you would start a mobile app, you can save a shortcut to your home screen.

First, in Chrome or Safari, depending on your platform, open PEP-Easy from You want to be on the default start screen, so you have a clean workspace.

Then, depending on your mobile device…follow the instructions below:


  1. Tap on the share icon Action navigation bar and tab bar icon
  2. In the bottom list, tap on ‘Add to home screen’
  3. In the “Add to Home” confirmation “bubble”, tap “Add”

On Android:

  1. Tap on the Chrome menu (Vertical Ellipses)
  2. Select “Add to Home Screen” from the menu


For the complete list of tips, see PEP-Web Tips on the PEP-Web support page.

Ehrenwald, J. (1969). Hippocrates’ Kairos and the Existential Shift. Am. J. Psychoanal., 29(1):89-93.

(1969). American Journal of Psychoanalysis, 29(1):89-93

Hippocrates’ Kairos and the Existential Shift

Jan Ehrenwald

The concept of Kairos, as used by Kielholz1, Ellenberger2, and Kelman3, carries us “beyond the purview of psychoanalysis, Freudian or neo-Freudian, and indeed beyond the domain of the behavioral sciences and the scientific method itself. It may well be that part of its appeal derives from this very fact: from the broad cosmological vistas opened up by it; from its rich associations with both our classical Western heritage and with ancient wisdom of the east. It certainly raises a challenge to the materialistic position of our day—and it seems to do so at a “favorable moment” in history.

It is wholly consistent with this tradition that the concept of kairos is left ambiguous, ill-defined, albeit pregnant with meaning. It is described as a moment outside measurable time and space, pertaining to “ultimate spirituality”; as a privileged or peak experience, conducive to what Kelman has termed “communing.”4 It is viewed as a critical turn of events, transcending what is subsumed under the concepts of transference and counter-transference or the “encounter.” It is “one and all things,” as Kelman put it.

But even if kairos seems to transcend the sharply defined conceptual tools of western science, we must nevertheless try to go beyond its appealing metaphorical, semi-mythological content and elucidate the dynamic forces and interpersonal configurations which are instrumental in making it therapeutically effective.

[This is a summary or excerpt from the full text of the book or article. The full text of the document is available to subscribers.]

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