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 pepeasy.pep-web.org. 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:
Tap on the share icon
In the bottom list, tap on ‘Add to home screen’
In the “Add to Home” confirmation “bubble”, tap “Add”
Tap on the Chrome menu (Vertical Ellipses)
Select “Add to Home Screen” from the menu
For the complete list of tips, see PEP-Web Tips on the PEP-Web support page.
McLaughlin, J.T. (1980). Mind and Madness in Ancient Greece. The Classical Roots of Modern Psychiatry: By Bennett Simon, M.D. Ithaca, N.Y.: Cornell University Press, 1978. 336 pp.. Psychoanal Q., 49:312-317.
(1980). Psychoanalytic Quarterly, 49:312-317
Mind and Madness in Ancient Greece. The Classical Roots of Modern Psychiatry: By Bennett Simon, M.D. Ithaca, N.Y.: Cornell University Press, 1978. 336 pp.
Review by: James T. McLaughlin
For those of us who share Santayana's conviction that we are doomed to repeat the history we do not remember, this complex and wide-ranging work offers rich vistas of the past and the hope of enlarged perspectives on perennial problems in our field.
Bennett Simon's scholarship and insights in his "two passions—the Greek classics and—psychiatry and psychoanalysis," amply evident over some three hundred pages of heavily annotated text, make him both fine guide and good companion in this time-shuttle between the then and now of some twenty-five hundred years of human beings' efforts to know themselves in their world.
His intent is to throw light from the past on our current muddle over what is mental illness, what is treatment, what is a psychiatrist. His mode is to inform us with rich samplings of ancient and classical Greek thought and tradition regarding mind and character, madness and illness, healing and being. His strategy is to move back and forth between the current scene and the old, mirroring one with the other in amplification of both.
Thus, he schematizes the present-day babel of tongues in human psychology as a polarization between the intrapsychic (psychoanalytic) model and the social-psychiatric, with another polarity between these two and the medical model. For ancient Greece, his sortings are into yet another three modes: the poetic (chiefly Homeric), the philosophical (mainly Platonic), and the medical (the Hippocratic corpus). Here, too, he identifies significant tensions and differences in Greek thought about the value and nature of the poet, the philosopher, and the physician; the divergences and polarities of their viewpoints on the orderings of the mind; and the particular role each claimed in the healing of those disorders each sought to name.
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