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Amazon.com Review

Pete Egoscue learned a lot about pain when, as a Marine officer, he was wounded in Vietnam. He segued from patient to physical therapist, and now runs a famous clinic in San Diego, where he claims he's helped 95 percent of his patients cure chronic pain--including Jack Nicklaus and Charles Barkley, whose athletic careers he helped prolong. At the heart of his program are stretches and motion exercises to restore proper function to muscles and joints. His methods are often surprising and counterintuitive. For example, for foot pain, he suggests a series of hip exercises. In fact, this is one of the most startling books you'll read about the human organism. Egoscue has strong opinions about how modern life is changing the way our bodies function, reducing the tasks we must perform and thus reducing the functional range of motion of our muscles and joints. Fortunately, he offers movement exercises to restore what nature meant us to have.

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Product details

Hardcover: 320 pages

Publisher: Bantam (March 2, 1998)

Language: English

ISBN-10: 0553106309

ISBN-13: 978-0553106305

Product Dimensions:

6.2 x 1.2 x 9.5 inches

Shipping Weight: 1.3 pounds

Average Customer Review:

4.6 out of 5 stars

1,321 customer reviews

Amazon Best Sellers Rank:

#222,679 in Books (See Top 100 in Books)

This book, or rather this method, completely changed my life after 1 neck injury and 2 repetitive stress shoulder injuries:I had a friend tell me about this book and I had it on my shelf and would thumb through it occasionally and LIKE ALL OF THE PEOPLE LEAVING NEGATIVE REVIEWS I THOUGHT THIS DOESN'T LOOK LIKE ANY HELP. After my first shoulder injury, a year in PT and yoga therapy I tossed this book straight into the garbage. Fast forward a year later and I hurt my shoulder AGAIN only WORSE! PT and yoga therapy got me out of pain but I never actually recovered - I couldn't get back to the computer (I was a graphic designer) or any work. I just kinda blamed the computer for my problems.Welp, after I hurt my shoulder the second time, that really messed up my body. I lost a lot of muscle in recovery and everything got super tight all over my body, even with PT. So I remembered this book and purchased it again hoping it would help my tight calfs and hamstrings. I read it, understood the concepts and then tried the menu for tight calfs. It changed my life. In one day. I could move my back again. My calfs weren't tight. Like it was crazy - these exercises look ridiculous to someone who compares them to any other "normal" exercises or PT. Let me explain the difference to anybody who will hopefully listen.Modern medicine and physical therapy ONLY work on the thing that hurts. They don't take into account the entire body and what could be really causing it. It is not holistic in the slightest. Trust me, I've been in 3 rounds of PT! Sure they might say hey strengthen your core in addition to what you have injured. Um, yeah, not the problem or the solution. Ever.Yoga and flexibility exercises will also not answer your tight muscle problems. Sure you may feel better because you are literally stretching the fibers and the nerves, but it will not cure your problem and here's why: You are stretching the top layers of muscles, the superficial ones. But you are tight because the deep, super tight muscles are tight. You ain't never gonna get those babies to loosen up with normal stretches that only target the top layer of tightness. You're ALSO tight because you, like most people in the world who have a more sedentary and stressful life, have huge muscle compensation problems. Take me for example. Perpetual neck and shoulder tightness no matter what I did! Welp, come to find out, my hips were tight and weak A.F. and as soon as Egoscue fixed that for me, my shoulders released their tightness on their own. Like, so much so, I'd equate a SINGLE MONTH of Egoscue, twice a day, to basically what an ENTIRE YEAR of PT and yoga therapy couldn't even do for me. Yoga may make you more flexible and strengthen you somewhat, BUT, you are still not using the correct muscles to move correctly and exist in the world as your physical body was made to exist and move. My Egoscue therapist tells me on the regular of yoga people who come in and can touch the floor easily but who have crazy back pain and problems because they're body is not moving correctly REGARDLESS OF THEIR FLEXIBILITY. LIMBER DOES NOT EQUAL MOVING CORRECTLY.Also, since everybody loves to try to be skinny and have abs: ALSO not going to help. With weight training and running and the likes, you are literally strengthening your muscle COMPENSATIONS and will eventually be really screwed because you're just asking to hurt yourself. When your joints don't move properly, neither will the rest of your body. And any like "leg lifts" and "squats" and the like are using huge muscle groups. Not the smaller muscle groups that are more like the fine motor skills of movement. BIG MUSCLES DO NOT EQUAL HEALTH OR PAIN FREE OR MOVING CORRECTLY. This is also where PT lacks, hugely. And the health and wellness industry in its entirety.And lastly, manual therapy. Massage, acupuncture, chiropractic, etc. NEVER LASTS. It feels good in the moment but you have to keep going back. Why? Because if you're weak in the areas of your body that need to be strong and strong in the areas of the body that need to be weak or rather, take a back seat, you will always have problems in those areas no matter how good a massage or adjustment feels. It won't help in the long run, ever. Every time you go, you should just throw your money out the window and drive away, because that's the net benefit to your body.After 6 years of increasing back pain, a neck injury, 2 shoulder injuries, and not being able to feel "free" in my body at the age of 31, I took to this like white on rice (after I threw the book away once, hehe). With the amount of PT and yoga therapy I did, I never should have had another relapse of the same shoulder injury. I go to the Egoscue clinic down the street and LIVE EGOSCUE, I do my exercises every day and have been able to completely change the posture of my entire body, fix my shoulders completely and get back to not only working on the computer again PAIN FREE but to be more active PAIN FREE as well. It's incredible. It's like getting handed back my life. Give it a try and reap the benefits! Be a critic and live pain full.

I cannot say enough good things about this book. Here's my story.. I've had neck pain on and off for the past 9 years or so. Stiffness, knots, periods of about 2-3 days where I couldn't move it at all, but after those 3 days it would always resolve itself. Well about 3-4 months ago, I woke up one morning and I couldn't move my neck back and felt like I had gotten hit with a baseball bat in the back of my neck. As usual I assumed after a couple days it would loosen up after using some ibuprofen, cold compresses, etc. Well, unfortunately that was not the case. For the next 6 weeks I was in pain 24 hours a day. I was getting shooting pains down my arms, tingling in my fingers, muscle spasms all over my neck, headaches, knots that felt like I was being stabbed in the back of my neck.. it was torture. I went to the chiropractor 3 times a week for about 3 weeks which only cleared up the numbness, was very pricey and made my neck worse, I went for acupuncture which only provided temporary relief.. basically I tried everything holistic I could before I could get in to see a spine specialist. Nothing was helping. All day long I used hot/cold compresses, took massive amounts of ibuprofen, I bought a couple new pillows, a neck massager, went for massages, took hot Epson salt baths every night... everything I could possibly think of and no relief came or it was very temporary. One night I went to the ER because I couldn't deal with the pain anymore. They confirmed I had a herniated disc between C4 and C5 in my spine and referred me to a specialist. I suspected they would prescribe pain killers, possible steroid injections, physical therapy and if those things didn't work, likely surgery.. I was devastated. To top this all off, I'm only 30 years old and I have an 8 month old son I stay home with full time so picking him up became impossible, I was barely sleeping because I was never comfortable so constantly exhausted and in general I could barely take care of my baby. I truly started to become incredibly depressed. It was horrendous.Flash forward 6 weeks, I googled on a whim.. "How I fixed my chronic neck pain". I began coming across articles about how our poor posture year after year really wears on our neck. With that in mind, I began keeping my shoulders back as much as possible (no more slouching) and tried to stay as straight as possible. It helped slightly but I knew I'd have to work on that for a long time to come to actually see any difference. So then I came across an article a guy wrote where he had 6 HERNIATED DISCS in his neck and fixed them all in a few months by utilizing the exercise's in this book. My first though, "Yeah freakin right". Of course, I was skeptical but I was beyond desperate so I figured why not, and I ordered the book. I followed the instructions for the neck "e-cises" to a T. Did them in the exact order, for the time instructed every single day. Well, wouldn't you know.. in 2 days, my pain was gone. 2 DAYS! I was shocked. I literally cried the morning I woke up and realized I had zero pain. It was truly a miracle.As I write this review, it's been about 8 weeks since I started the egoscue regimen, but I continue to do it daily and will do so for several months. Randomly I get some slight stiffness here and there, but shortly after I do the e-cises I feel a worlds better. (I chalk this up to the fact that because I have a herniated disc, it's going to take some time to get back to 100%.) One of the exercise's I do, where you sit up against a wall with your legs straight out in front of you, when I take deep breaths, I can literally feel a subtle popping in my neck. Not painful at all, but a popping like my neck is going back into alignment. It's so satisfying to know I could fix this debilitating problem all on my own with just about 20 minutes a day. I feel like a better Mom again, I'm sleeping better, more active, and in general beyond grateful I came across this book. I can't vouch for any other area's of the body because my pain was strictly in my neck so I only did those e-cises, but if they could clear up my pain in 2 days, I guarantee these methods will work for other areas of pain. Just amazing. So for all those out there suffering in pain, please know this. I was as skeptical as you are. I was as frustrated and depressed as you are, I was at my whits end and felt like I was either going to deal with dangerous pain killers forever or surgery that may not even work. You are not alone! Please just give this book a try and know there is real hope out there and you will get better. Best of luck to all of you and thank you from the bottom of my heart, Pete Egoscue!

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Series: basketball game stats book (Book 8)

Paperback: 164 pages

Publisher: CreateSpace Independent Publishing Platform (February 27, 2018)

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An excerpt from chapter 1:Section 3. The two logics (P)(This section can be omitted without losing anything you will need later on in the book. It’s here both to satisfy the advanced student’s curiosity and to sell the approach of this book to prospective teachers who may question its emphasis on Aristotelian rather than symbolic logic, by justifying this choice philosophically.) Almost four hundred years before Christ, Aristotle wrote the world’s first logic textbook. Actually it was six short books, which collectively came to be known as the Organon, or “instrument.” From then until 1913, when Bertrand Russell and Alfred North Whitehead published Principia Mathematica, the first classic of mathematical or symbolic logic, all students learned Aristotelian logic, the logic taught in this book. The only other “new logic” for twenty-four centuries was an improvement on the principles of inductive logic by Francis Bacon’s Novum Organum (“New Or-ganon”), in the 17th century, and another by John Stuart Mill, in the 19th century. (Inductive reasoning could be very roughly and inadequately defined as reasoning from concrete particular instances, known by experience, while deduction reasons from general principles. Induction yields only probability, while deduction yields certainty. “Socrates, Plato and Aristotle are mortal, therefore probably all men are mortal” is an example of inductive reasoning; “All men are mortal, and Socrates is a man, therefore Socrates is mortal” is an example of deductive reasoning.) Today nearly all logic textbooks use the new mathematical, or symbolic, logic as a kind of new language system for deductive logic. (It is not a new logic; logical principles are unchangeable, like the principles of algebra. It is more like changing from Roman numerals to Arabic numerals.) There are at least three reasons for this change: (1) The first and most important one is that the new logic really is superior to the old in efficiency for expressing many long and complex arguments, as Arabic numerals are to Roman numerals, or a digital computer to an analog computer, or writing in shorthand to writing in longhand. However, longhand is superior to shorthand in other ways: e.g. it has more beauty and elegance, it is intelligible to more people, and it gives a more personal touch. That is why most people prefer longhand most of the time – as most beginners prefer simpler computers (or even pens). It is somewhat similar in logic: most people “argue in longhand,” i.e. ordinary language; and Aristotelian logic stays close to ordinary language. That is why Aristotelian logic is more practical for beginners. Even though symbolic language is superior in sophistication, it depends on commonsense logic as its foundation and root. Thus you will have a firmer foundation for all advanced logics if you first master this most basic logic. Strong roots are the key to healthy branches and leaves for any tree. Any farmer knows that the way to get better fruit is to tend the roots, not the fruits. (This is only an analogy. Analogies do not prove anything – that is a common fallacy – they only illuminate and illustrate. But it is an illuminating analogy.) Modern symbolic logic is mathematical logic. “Modern symbolic logic has been developed primarily by mathematicians with mathematical applications in mind.” This from one of its defenders, not one of its critics (Henry C. Bayerly, in A Primer of Logic. N.Y.: Harper & Row, 1973, p.4). Mathematics is a wonderful invention for saving time and empowering science, but it is not very useful in most ordinary conversations, especially philosophical conversations. The more important the subject matter, the less relevant mathematics seems. Its forte is quantity, not quality. Mathematics is the only totally clear, utterly unambiguous language in the world; yet it cannot say anything very interesting about anything very important. Compare the exercises in a symbolic logic text with those in this text. How many are taken from the Great Books? How many are from conversations you could have had in real life? (2) A second reason for the popularity of symbolic logic is probably its more scientific and exact form. The very artificiality of its language is a plus for its defenders. But it is a minus for ordinary people. In fact, Ludwig Wittgenstein, probably the most influential philosophical logician of the 20th century, admitted, in Philosophical Investigations, that “because of the basic differences between natural and artificial languages, often such translations [between natural-language sentences and artificial symbolic language] are not even possible in principle.” “Many logicians now agree that the methods of symbolic logic are of little practical usefulness in dealing with much reasoning encountered in real-life situations” (Stephen N. Thomas, Practical Reasoning in Natural Language, Prentice-Hall, 1973). – And in philosophy! “However helpful symbolic logic may be as a tool of the . . . sciences, it is [relatively] useless as a tool of philosophy. Philosophy aims at insight into principles and into the relationship of conclusions to the principles from which they are derived. Symbolic logic, however, does not aim at giving such insight” (Andrew Bachhuber, Introduction to Logic (New York: Appleton-Century Crofts, 1957), p. 318). (3) But there is a third reason for the popularity of symbolic logic among philosophers, which is more substantial, for it involves a very important difference in philosophical belief. The old, Aristotelian logic was often scorned by 20th century philosophers because it rests on two commonsensical but unfashionable philosophical presuppositions. The technical names for them are “epistemological realism” and “metaphysical realism.” These two positions were held by the vast majority of all philosophers for over 2000 years (roughly, from Socrates to the 18th century) and are still held by most ordinary people today, since they seem so commonsensical, but they were not held by many of the influential philosophers of the past three centuries. (The following summary should not scare off beginners; it is much more abstract and theoretical than most of the rest of this book.) The first of these two presuppositions, “epistemological realism,” is the belief that the object of human reason, when reason is working naturally and rightly, is objective reality as it really is; that human reason can know objective reality, and can sometimes know it with certainty; that when we say “two apples plus two apples must always be four apples,” or that “apples grow on trees,” we are saying something true about the universe, not just about how we think or about how we choose to use symbols and words. Today many philosophers are skeptical of this belief, and call it naïve, largely because of two 18th century “Enlightenment” philosophers, Hume and Kant. Hume inherited from his predecessor Locke the fatal assumption that the immediate object of human knowledge is our own ideas rather than objective reality. Locke naïvely assumed that we could know that these ideas “corresponded” to objective reality, somewhat like photographs; but it is difficult to see how we can be sure any photograph accurately corresponds to the real object of which it is a photograph if the only things we can ever know directly are photographs and not real objects. Hume drew the logical conclusion of skepticism from Locke’s premise. Once he limited the objects of knowledge to our own ideas, Hume then distinguished two kinds of propositions expressing these ideas: what he called “matters of fact” and “relations of ideas.” What Hume called “relations of ideas” are essentially what Kant later called “analytic propositions” and what logicians now call “tautologies”: propositions that are true by definition, true only because their predicate merely repeats all or part of their subject (e.g. “Trees are trees” or “Unicorns are not non-unicorns” or “Unmarried men are men”). What Hume called “matters of fact” are essentially what Kant called “synthetic propositions,” propositions whose predicate adds some new information to the subject (like “No Englishman is 25 feet tall” or “Some trees never shed their leaves”); and these “matters of fact,” according to Hume, could be known only by sense observation. Thus they were always particular (e.g. “These two men are bald”) rather than universal (e.g. “All men are mortal”), for we do not sense universals (like “all men”), only particulars (like “these two men”). Common sense says that we can be certain of some universal truths, e.g., that all men are mortal, and therefore that Socrates is mortal because he is a man. But according to Hume we cannot be certain of universal truths like “all men are mortal” because the only way we can come to know them is by generalizing from particular sense experiences (this man is mortal, and that man is mortal, etc.); and we cannot sense all men, only some, so our generalization can only be probable. Hume argued that particular facts deduced from these only-probable general principles could never be known or predicted with certainty. If it is only probably true that all men are mortal, then it is only probably true that Socrates is mortal. The fact that we have seen the sun rise millions of times does not prove that it will necessarily rise tomorrow. Hume’s “bottom line” conclusion from this analysis is skepticism: there is no certain knowledge of objective reality (“matters of fact”), only of our own ideas (“relations of ideas”). We have only probable knowledge of objective reality. Even scientific knowledge, Hume thought, was only probable, not certain, because science assumes the principle of causality, and this principle, according to Hume, is only a subjective association of ideas in our minds. Because we have seen a “constant conjunction” of birds and eggs, because we have seen eggs follow birds so often, we naturally assume that the bird is the cause of the egg. But we do not see causality itself, the causal relation itself between the bird and the egg. And we certainly do not see (with our eyes) the universal “principle of causality.” So Hume concluded that we do not really have the knowledge of objective reality that we naturally think we have. We must be skeptics, if we are only Humean beings. Kant accepted most of Hume’s analysis but said, in effect, “I Kant accept your skeptical conclusion.” He avoided this conclusion by claiming that human knowledge does not fail to do its job because its job is not to conform to objective reality (or “things-in-themselves,” as he called it), i.e. to correspond to it or copy it. Rather, knowledge constructs or forms reality as an artist constructs or forms a work of art. The knowing subject determines the known object rather than vice versa. Human knowledge does its job very well, but its job is not to learn what is, but to make what is, to form it and structure it and impose meanings on it. (Kant distinguished three such levels of imposed meanings: the two “forms of apperception”: time and space; twelve abstract logical “categories” such as causality, necessity, and relation; and the three “ideas of pure reason”: God, self, and world.) Thus the world of experience is formed by our knowing it rather than our knowledge being formed by the world. Kant called this idea his “Copernican Revolution in philosophy.” It is sometimes called “epistemological idealism” or “Kantian idealism,” to distinguish it from epistemological realism. (“Epistemology” is that division of philosophy which studies human knowing. The term “epistemological idealism” is sometimes is used in a different way, to mean the belief that ideas rather than objective reality are the objects of our knowledge; in that sense, Locke and Hume are epistemological idealists too. But if we use “epistemological idealism” to mean the belief that the human idea (or knowing, or consciousness) determines its object rather than being determined by it, then Kant is the first epistemological idealist.) The “bottom line” for logic is that if you agree with either Hume or Kant, logic becomes the mere manipulation of our symbols, not the principles for a true orderly knowledge of an ordered world. For instance, according to epistemological idealism, general “categories” like “relation” or “quality” or “cause” or “time” are only mental classifications we make, not real features of the world that we discover. In such a logic, “genus” and “species” mean something very different than in Aristotelian logic: they mean only any larger class and smaller sub-class that we mentally construct. But for Aristotle a “genus” is the general or common part of a thing’s real essential nature (e.g. “animal” is man’s genus), and a “species” is the whole essence (e.g. “rational animal” is man’s species). (See Chapter III, Sections 2 and 3.) Another place where modern symbolic logic merely manipulates mental symbols while traditional Aristotelian logic expresses insight into objective reality is the interpretation of a conditional (or “hypothetical”) proposition such as “If it rains, I will get wet.” Aristotelian logic, like common sense, interprets this proposition as an insight into real causality: the rain causes me to get wet. I am predicting the effect from the cause. But symbolic logic does not allow this commonsensical, realistic interpretation. It is skeptical of the “naïve” assumption of epistemological realism, that we can know real things like real causality; and this produces the radically anti-commonsensical (or, as they say so euphemistically, “counter-intuitive”) “problem of material implication” (see page 23). Besides epistemological realism, Aristotelian logic also implicitly assumes metaphysical realism. (Metaphysics is that division of philosophy which investigates what reality is; epistemology is that division of philosophy which investigates what knowing is.) Epistemological realism contends that the object of intelligence is reality. Metaphysical realism contends that reality is intelligible; that it includes a real order; that when we say “man is a rational animal,” e.g., we are not imposing an order on a reality that is really random or chaotic or unknowable; that we are expressing our discovery of order, not our creation of order; that “categories” like “man” or “animal” or “thing” or “attribute” are taken from reality into our language and thought, not imposed on reality from our language and thought. Metaphysical realism naturally goes with epistemological realism. Technically, metaphysical realism is the belief that universal concepts correspond to reality; that things really have common natures; that “universals” such as “human nature” are real and that we can know them. There are two forms of metaphysical realism: Plato thought that these universals were real things in themselves, while Aristotle thought, more commonsensically, that they were real aspects of things which we mentally abstracted from things. (See Chapter II, Section 3, “The Problem of Universals.”) The opposite of realism is “nominalism,” the belief that universals are only man-made nomini (names). William of Ockham (1285–1349) is the philosopher who is usually credited (or debited) with being the founder of nominalism. Aristotelian logic assumes both epistemological realism and metaphysical realism because it begins with the “first act of the mind,” the act of understanding a universal, or a nature, or an essence (such as the nature of “apple” or “man”). These universals, or essences, are known by concepts and expressed by what logic calls “terms.” Then two of these universal terms are related as subjects and predicates of propositions (e.g. “Apples are fruits,” or “Man is mortal”). “Aristotle never intended his logic to be a merely formal calculus [like mathematics]. He tied logic to his ontology [metaphysics]: thinking in concepts presupposes that the world is formed of stable species” (J. Lenoble, La notion de l’experience, Paris, 1930, p. 35). Symbolic logic is a set of symbols and rules for manipulating them, without needing to know their meaning and content, or their relationship to the real world, their “truth” in the traditional, commonsensical sense of “truth.” A computer can do symbolic logic. It is quantitative (digital), not qualitative. It is reducible to mathematics. The new logic is sometimes called “propositional logic” as well as “mathematical logic” or “symbolic logic” because it begins with propositions, not terms. For terms (like “man” or “apple”) express universals, or essences, or natures; and this implicitly assumes metaphysical realism (that universals are real) and epistemological realism (that we can know them as they really are). Typically modern philosophers criticize this assumption as naïve, but it seems to me that this is a very reasonable assumption, and not naïve at all. Is it too naïve to assume that we know what an apple is? The new logic has no means of saying, and even prevents us from saying, what anything is! And if we cease to say it, we will soon cease to think it, for there will be no holding-places in our language for the thought. Language is the house of thought, and homelessness is as life-threatening for thoughts as it is for people. If we should begin to speak and think only in nominalist terms, this would be a monumental historic change. It would reverse the evolutionary event by which man rose above the animal in gaining the ability to know abstract universals. It would be the mental equivalent of going naked on all fours, living in trees, and eating bugs and bananas. (Could monkeys have evolved by natural selection from nominalists?) While it may be “extremist” to suggest it, such a mental “devolution” is not intrinsically impossible. And changes in logic are not wholly unrelated to it. Already, “internet logic,” or the logic of spontaneous association by “keywords,” is replacing “genus and species logic,” or the logic of an ordered hierarchy of objectively real categories. To most modern minds, those last seven words sound almost as archaic as alchemy or feudalism. Many criticize them as ideologically dangerous. These critics dislike categories because they “feel that” (that phrase is a category confusion, by the way) classifications, and universal statements about classes such as “Hittites could not read Hebrew,” constitute “prejudice,” “judgmentalism,” “oppression,” or even “hate speech.” Logic and social change are not unrelated. Not only our logicians but also our society no longer thinks primarily about the fundamental metaphysical question, the question of what things are, the question of the nature of things. Instead, we think about how we feel about things, about how we can use them, how we see them behave, how they work, how we can change them, or how we can predict and control their behavior by technology. But all this does not raise us above the animal level in kind, only in degree. The higher animals too have feelings, and things to use, and sight, and action, and even a kind of technology of behavior prediction and control. For the art of hunting is an art of predicting and controlling the behavior of other animals. What do we have that no mere animal has? The thing that many modern philosophers vilify: abstraction. We have the power to abstract and understand universals. This is the thing traditional logic is founded on, and this is the thing symbolic logic ignores or denies. Logic is deeply related to moral and ethical changes in both thought and practice. All previous societies had a strong, nearly universal, and rarely questioned consensus about at least some basic aspects of a “natural moral law,” about what was “natural” and what was “unnatural.” There may not have been a greater obedience to this law, but there was a much greater knowledge of it, or agreement about it. Today, especially in the realm of sex (by far the most radically changed area of human life in both belief and practice), our more “advanced” minds find the old language about “unnatural acts” not only “politically incorrect” but literally incomprehensible, because they no longer accept the legitimacy of the very question of the “nature” of a thing. Issues like homosexuality, contraception, masturbation, pedophilia, incest, divorce, adultery, abortion, and even bestiality are increasingly debated in other terms than the “nature” of sexuality, or the “nature” of femininity and masculinity. It is not an unthinkable suspicion that one of the most powerful forces driving the new logic is more social than philosophical, and more sexual than logical. Symbolic logic naturally fosters utilitarian ethics, which is essentially an ethic of consequences. The fundamental principle of utilitarianism is that an act is good if its probable consequences result in “the greatest happiness for the greatest number” of people. It is an “if . . . then . . .” ethics of calculating consequences – essentially, “the end justifies the means” (though that formula is somewhat ambiguous). Symbolic logic fits this perfectly because it is essentially an “if . . . then . . .” logic, a calculation of logical consequences. Its basic unit is the proposition (p or q) and its basic judgment is “if p then q.” In contrast, Aristotelian logic naturally fosters a “natural law ethic,” an ethic of universal principles, based on the nature of things, especially the nature of man. For its basic unit is the term, a subject (S) or a predicate (P) within a proposition (p); and its basic judgment is “all S is P” – a statement of universal truth about the nature of S and P. The very nature of reason itself is understood differently by the new symbolic logic than it was by the traditional Aristotelian logic. “Reason” used to mean essentially “all that distinguishes man from the beasts,” including intuition, understanding, wisdom, moral conscience, and aesthetic appreciation, as well as calculation. “Reason” now usually means only the last of those powers. That is why many thinkers today who seem at first quite sane in other ways actually believe that there is no fundamental difference between “natural intelligence” and “artificial intelligence” – in other words, you are nothing but a computer plus an ape. (Having met some of these people at MIT, I must admit that their self-description sometimes seems quite accurate.) Aristotelian logic is not exact enough for the nominalistic mathematical logician, and it is too exact for the pop psychology subjectivist or New Age mystic. Out at sea there between Scylla and Charybdis, it reveals by contrast the double tragedy of modern thought in its alienation between form and matter, structure and content, validity and meaning. This alienated mind was described memorably by C.S. Lewis: “the two hemispheres of my brain stood in sharpest contrast. On the one hand, a glib and shallow rationalism. On the other, a many-islanded sea of myth and poetry. Nearly all that I loved, I believed subjective. Nearly all that was real, I thought grim and meaningless” (Surprised by Joy). Neither mathematical logic nor “experience” can heal this gap; but Aristotelian logic can. It is thought’s soul and body together, yet not confused. Mathematical logic alone is abstract and “angelistic,” and sense experience and feeling alone is concrete and “animalistic,” but Aristotelian logic is a human instrument for human beings. Aristotelian logic is also easier, simpler, and therefore time-saving. For example, in a logic text book misleadingly entitled Practical Reasoning in Natural Language, the author takes six full pages of symbolic logic to analyze a simple syllogism from Plato’s Republic that proves that justice is not rightly defined as “telling the truth and paying back what is owed” because returning a weapon to a madman is not justice but it is telling the truth and paying back what is owed. (pp. 224–30). Another single syllogism of Hume’s takes eight pages to analyze (pp. 278–86). I have found that students who are well trained in Aristotelian logic are much better at arguing, and at understanding arguments, than students who are trained only in symbolic logic. For Aristotelian logic is the logic of the four most basic verbal communication arts: reading, writing, listening, and speaking. It is the logic of Socrates. If you want to be a Socrates, this is the logic you should begin with. The old logic is like the old classic movies: strong on substance rather than sophistication. The new logic is like typically modern movies: strong on “special effects” but weak on substance (theme, character, plot); strong on the technological “bells and whistles” but weak on the human side. But logic should be a human instrument; logic was made for man, not man for logic.The Problem of “Material Implication” The following issue is quite abstract and difficult, though I shall try to make it as simple as possible. It is included because I believe it shows that “something is rotten in the state of Denmark” at the very heart of the new logic. (For a fuller treatment of the new logic see the Appendix, p. 364.) Logic is most especially about reasoning, or inference: the process of thinking by which we draw conclusions from evidence, moving from one proposition to another. The proposition we begin with is called a “premise” and the proposition we move to, or infer, or reason to, is called a “conclusion.” The simplest and most straightforward kind of reasoning is to move from a true premise (or, more usually, from a number of true premises together) to a true conclusion. But we can also use false propositions in good reasoning. Since a false conclusion cannot be logically proved from true premises, we can know that if the conclusion is false then one of the premises must also be false, in a logically valid argument. A logically valid argument is one in which the conclusion necessarily follows from its premises. In a logically valid argument, if the premises are true, then the conclusion must be true. In an invalid argument this is not so. “All men are mortal, and Socrates is a man, therefore Socrates is mortal” is a valid argument. “Dogs have four legs, and Lassie has four legs, therefore Lassie is a dog” is not a valid argument. The conclusion (“Lassie is a dog”) may be true, but it has not been proved by this argument. It does not “follow” from the premises. Now in Aristotelian logic, a true conclusion logically follows from, or is proved by, or is “implied” by, or is validly inferred from, only some premises and not others. The above argument about Lassie is not a valid argument according to Aristotelian logic. Its premises do not prove its conclusion. And common sense, or our innate logical sense, agrees. However, modern symbolic logic disagrees. One of its principles is that “if a statement is true, then that statement is implied by any statement whatever.” Since it is true that Lassie is a dog, “dogs have four legs” implies that Lassie is a dog. In fact, “dogs do not have four legs” also implies that Lassie is a dog! Even false statements, even statements that are self-contradictory, like “Grass is not grass,” validly imply any true conclusion in symbolic logic. And a second strange principle is that “if a statement is false, then it implies any statement whatever.” “Dogs do not have four legs” implies that Lassie is a dog, and also that Lassie is not a dog, and that 2 plus 2 are 4, and that 2 plus 2 are not 4. This principle is often called “the paradox of material implication.” Ironically, “material implication” means exactly the opposite of what it seems to mean. It means that the matter, or content, of a statement is totally irrelevant to its logically implying or being implied by other statements. Common sense says that Lassie being a dog or not being a dog has nothing to do with 2+2 being 4 or not being 4, but that Lassie being a collie and collies being dogs does have something to do with Lassie being a dog. But not in the new logic, which departs from common sense here by totally sundering the rules for logical implication from the matter, or content, of the propositions involved. Thus, the paradox ought to be called “the paradox of non-material implication.” The paradox can be seen in the following imaginary conversation:Logician: So, class, you see, if you begin with a false premise, anything follows.Student: I just can’t understand that.Logician: Are you sure you don’t understand that?Student: If I understand that, I’m a monkey’s uncle.Logician: My point exactly. (Snickers.)Student: What’s so funny?Logician: You just can’t understand that. The relationship between a premise and a conclusion is called “implication,” and the process of reasoning from the premise to the conclusion is called “inference.” In symbolic logic, the relation of implication is called “a truth-functional connective,” which means that the only factor that makes the inference valid or invalid, the only thing that makes it true or false to say that the premise or premises validly imply the conclusion, is not at all dependent on the content or matter of any of those propositions, but only whether the premise or premises are true or false and whether the conclusion is true or false. That last paragraph was cruelly abstract. Let’s try to be a little more specific. In symbolic logic,(1) If the premise or premises (let’s just say “the premise” for short) are true and the conclusion is true, then the “if . . . then” proposition summarizing the implication is true. If p is true and q is true, then “if p then q” is true. So “if grass is green, then Mars is red” is true.(2) If the premise is true and the conclusion is false, then the “if . . . then” proposition summarizing the implication is false. If p is true and q is false, then “if p then q” is false. So “if grass is green, then Mars is not red” is false.(3) If the premise is false and the conclusion is true, then the “if . . . then” proposition summarizing the implication is true. If p is false and q is true, then “if p then q” is true. So “if grass is purple, then Mars is red” is true.(4) If the premise is false and the conclusion is false, then the “if . . . then” proposition summarizing the implication is true. If p is false and q is false, then “if p then q” is true. So “if grass is purple, then Mars is purple” is also true! In this logic, if the premise and the conclusion are both false, the premise implies the conclusion (this is #4), and if the premise is false and the conclusion is true, the premise also implies the conclusion (this is #3). So if the moon is blue, then the moon is red (#4); and if the moon is blue, then the moon is not blue (#3)! This may make some defensible sense mathematically, but it certainly does not make sense commonsensically, for it does not seem to make sense in the real world. Logicians have an answer to the above charge, and the answer is perfectly tight and logically consistent. That is part of the problem! Consistency is not enough. Logic should be not just a mathematically consistent system but a human instrument for understanding reality, for dealing with real people and things and real arguments about the real world. That is the basic assumption of the old logic. If that assumption is naïve and uncritical, unfashionable and unintelligent – well, welcome to Logic for Dummies.

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Publisher: St. Augustines Press; 3rd edition (September 15, 2010)

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This was purchased as a gift for a man who is in Priestly (Roman Catholic) formation. He recently sent me a post card telling me how much he is enjoying this book. In his seminary class they had run out of time to study this as a class, but he is finding Prof Peter Kreeft a good hands-on instructor. (I have also found this to be the case. Prof Kreeft is very easy to read and understand. I would say high school level for those students interested in the subject matter.)

BEST LOGIC BOOK OUT THERE. Period. I have read logic books from catholic authors: Joyce (Principles of Logic), Clarke (Logic), Glenn (Dialectics), Sr. Miriam Joseph (Trivium). The first two are attainable online for free. The last two are not. All these are good books, but Socratic Logic is in a league of its own. The book has tons of practice exercises, and often sprinkles in some GKChesterton-style humor to make the reader actually enjoy learning this often dry subject. Don't waste your time with any other logic book.

I picked this up because I am a Peter Kreeft fan. I have read a dozen or so of his books and this looked to be yet another interesting title. Well, it has been a great investment of my time, money and energy. The other 20+ reviews to into great detail on the content, so I will not not repeat it. If you are interested in traditional logic of Aristotle, Socrates and Plato then this book is for you. The style is easy to read but deep in content and thought. You will not find another book on traditional deductive logic that is as complete and easy to read as this.

If you want to learn how to think clearly, to understand why and how arguments work or fail this book is for you. This isn't a primer on symbolic logic, logic as math, that is useful only for the specialist. Kreeft has instead explained, in layman's terms, common sense logic. If you want to think clearly, stop what you are doing and buy this book.

This extraordinary book is both humbling and enlightening. Should you think you are a capable, and perhaps even above average, reasoner, you may, as I have, discover you have a lot to learn. As you make this discovery, you will find that you are in good company. As an example, Dr. Kreeft explains that Rene Descartes' famous dictum, "I think, therefore I am," is a logical fallacy called "begging the question" as it incorporates the conclusion as a hypothesis. This is, of course, only a small sample of the wisdom contained in Dr. Kreeft's fine book. Should you wish to be able to separate the intellectual wheat from the chaff, this is an excellent place to start.

A good text on classical logic for those of us who view Russell and Whithead's attempt at convereting Boolean Algebra into linguistic analysis as catastophic.

If you are looking for an introductory text which is at the same time in-depth, and gives you a good grounding in classical logic as well as enables you to spread your wings a little and have fun with the content, this is the book for you. I am a high school teacher at a school founded on a Classical model, and I use some of the material in this book to inform and enrich my curriculum.

Simply brilliant exposition of and instruction in, the logic of everyday speech and writing. It will help to bulletproof your mind from the constant illogic that comes at all of us every day. Especially good for that bright high schooler or college freshman.

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Amazon Best Sellers Rank:

#248,654 Paid in Kindle Store (See Top 100 Paid in Kindle Store)

This is a piece that must have been gestating in the collective consciousness for many years. I have long been interested in the sociological foundations and implications of the punk rock movement and this book covers that terrain with enthusiasm and vigor. Well done and highly recommended!

At the age of 56 ad having lived in Greenwich Village and Ireland during the Punk era, I believe that the essence of Punk was very specific. It was an expression of the extreme frustration of lower class white (mostly) men who had little hope for their future and access to a lot of drugs and sex in a pre-AIDS world. It was also the then current form of teenage/20-something angst - a phenomenon that is as old as time. It also resulted in some great music - "I Don't Like Mondays" and "Rat Trap" being my personal favorites since I was a Boomtown Rats fan from the time they cut their first single. I was in Greenwich Village when CBGBs opened and I was at the Boomtown Rats concert in Dun Laoghaire during the first outdoor concert in Irish history. In my eyes, the lasting legacy of Punk is not a group of people who don't have a focus - it is Bob Geldof who mobilized a movement to help the world. The Occupy "movement" accomplished little of moment (I consider "Occupy" it in the past tense and am glad that we now actually have a "movement" in the old sense of the word where people march and take action instead of talking about elusive theories that have nothing to do with any life experience or practical change).Sorry for the diatribe but I become frustrated when I hear theories about history that I have actually lived through. What every 20 something generation has in common is that they know everything and don't realize that their elders actually may know something too.Enough said - carry on

This book is an insulting, condescending fantasy-driven response to those of us who lived and created the LA punk lifestyle. Traber's off-the-wall totally-out-of-touch-with-LA-punk rant is not based on any actual interviews or archival material other than ONE source.--I was shocked reading his 'essay' which is a CLASSIC! A classic? How can one man be the authority when he woefully closed his eyes to realities easily refuted by so many other sources, esp photos and fanzines which contradict most everything he states. He cherry-picked his quotes and thesis based on a ONE movie with a very specific, very narrow POV.--The way he describes the punks at the Canterbury made me nauseous. MANY of them went onto very productive, accomplished creative lives and careers. They were far from "spoiled brats." Many were abused, neglected, confused, some mentally ill and most using drugs/booze (to self-medicate) who had NOWHERE else to go. Or were exploring their lives between high school and either college, trade school, work, marriage, raising a family.--I was shocked when I first saw Penelope Spheeris' Decline. I'm in it and some of my most famous, iconic photos of X taken during her filming of that segment. Her film, although true from HER POV, didn't reflect my vast photo archive and personal experiences the previous four yrs, living and documenting the punk lifestyle, genre and scene. There's so much available refuting his feeble, wordy and obtuse essay. Read Slash Magazine and go from there! SHE had access to all the issues but chose to focus on the dark side.--Those of us who created it, starting around 1976 and by spring/summer 1977, have a vastly different take on what, why and how LA Punk developed. I am SO tired of hearing we were racists or excluded the Other. Our doors were open. Many, many Latinos/Latinas involved, many Jews, many gay young men and women. WE were the Other. he goes on and about the Other. Wassup with that? WE were the rejected ones or rejected following the path society expects from us. At least for awhile, while we explored other CREATIVE options.--Plus none of us embraced poverty. He went on and on about that. Tell me how we were supposed to make money when writing, photographing, performing and looking like we did and kept the hours we did. Plus many did work, at record stories, for bands, record companies, temp jobs and a wide variety of other jobs (some in the sex trade). He TOTALLY missed the point of living at the Canterbury. I was amazed no mention of the Masque.--He's made a whole career by projecting HIS fantasies on the scene. Shame on him. Shame on the editors who included more of this tripe. Apparently, not many of the contributors were actually involved in punk back in the day and don't know how to research real facts. Oh well, people only see what THEY want to see. URGH!

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Download PDF Management Information Systems

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Management Information Systems

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About the Author

James A. O'Brien completed his undergraduate studies at the University of Hawaii and Gonzaga University and earned an MS and PhD in Business Administration from the University of Oregon. He has been professor and coordinator of the CIS area at Northern Arizona University, professor of Finance and Management Information Systems and chairman of the Department of Management at Eastern Washington University, and a visiting professor at the University of Alberta, the University of Hawaii, and Central Washington University. Jim's research interests lie in developing and testing basic conceptual frameworks used in information systems development and management. He has written eight books, including several that have been published in multiple editions. He has also contributed to the field of information systems through the publication of many articles in business and academic journals, as well as through his participation in academic and industry associations in the field of information systems.

Product details

Hardcover: 624 pages

Publisher: McGraw-Hill/Irwin; 7 edition (January 14, 2005)

Language: English

ISBN-10: 007293588X

ISBN-13: 978-0072935882

Product Dimensions:

8 x 1 x 11 inches

Shipping Weight: 3.4 pounds

Average Customer Review:

3.9 out of 5 stars

263 customer reviews

Amazon Best Sellers Rank:

#2,905,346 in Books (See Top 100 in Books)

The paperback version of this is the "Global Edition" and it has many changes from the hardcover/US edition that render it unusable for our class. (Mainly, most of the examples and case studies are changed from profiling US businesses to international ones. Which is fine on its own, and actually some of them are more interesting, but it's kind of a problem when the quiz questions are about Kroger and you read about the British Rugby League.)It actually says right on the back, "If you purchased this book within the United States or Canada, you should be aware that it has been imported without the approval of the publisher or author." So this book should NOT be for sale on Amazon to US customers.

If you look in the top right-hand comer there is a red triangle, with a warning, this is not legible, however.Once I got the book I could read it.It does NOT have the same content as the hard cover, and was not usable for my class, as the case studies were different; instructor gave assignments for original case studies, that were on different pages, and some have just been replaced with case studies for the Indian continent.

I think of myself as an technology savvy individual, so when my computer science class had this book I bought it in the Kindle edition. It was still $165.00 which seemed very steep, but I enjoy reading on my iPad via the Kindle app, so thought his would be a good fit.However it really should be described as a PDF of the textbook, not a Kindle ebook. The text size cannot be changed, since it is essentially just a picture of the page. That means that on a retina iPad it is still difficult to read the page without zooming in, and eye strain and frustration sets in quickly.The only positive has been that you can search the text, however even that works fairly slowly due to the size of the file.I would recommend you buy the paper version of the book until this publisher figures out how to implement an e-textbook correctly. Or make it a heck of a lot cheaper in the Kindle version.

This is a really poor book. I wasted time reading it for the MBA course and feel learned little.1. Too wordy. Knowledge in book can be way more succinct.2. Many information is already common sense and the other information mostly unhelpful.3. Mostly incoherent definitions are provided. No coherent idea delivered.I wish course professors find another book. If not for the course, I wouldn't bother reading it.

This review is primarily about the ebook version of this textbook.The book's content is good so far, so I have given it two stars. Nevertheless, the ebook version is awful, with the only positives being the result of the Kindle software mitigating some of the book's failures slightly. This version manages to give up most of the benefits of a physical book, with Kindle software providing the ability for markup and notes. Most of the benefits of having an ebook are restricted by the publisher. You are restricted to two installed copies, though admittedly the ebook is so useless that two copies are probably sufficient. If you thought about reading on any device smaller than a full-size (10 inch display) tablet, you will most likely be disappointed. The only situation where this ebook is reasonable to read is on a computer monitor with a decent display size. The book is locked into a flat-image display of each page, much like looking at a PDF file from a scanner, except lacking the scrolling fluidity of PDF documents.With a large tablet, you can orient the tablet sideways to zoom the image in sufficiently to be readable (but lacking the crispness of typical kindle books) and scroll down as you read. There is no page-turning in a useful sense, and the book likes to jump to the next page as soon as you've scrolled down too far, often requiring you to turn the page back, and re-zoom in. Each page will require you to zoom, unless you are using the Kindle PC software.I've read about 500 Kindle eBooks, including textbooks, starting back when the first Kindle ereader was released. This is the worst I've experienced that wasn't self-published.

This book covered good relevant topics of businesses information systems and technology. I used it during Term One, Fall 2016 for my masters degree. My biggest gripe is that the current edition is very outdated. There are countless examples and references of businesses that were startups, listed as successful when the book was written in 2009. However, several examples were touted as great IS examples but had failed not soon after the book was written.There are lots of old pictures too that need updating. One example is a server room with ancient IBM server stacks that look circa early 1990's.The most annoying part of reading this book was the constant reference to the first generation iPhone. The book kept touting that the iPhone and other smart phones will change how humans will conduct business, e-commerce, etc. For me to get through the entire book I had to look past the old info and remind myself that technology advances fast. While reading the book, I would put the iPhone 7 in my minds eye and insert iPhone 7 into the text whenever I would read iPhone. That is how outdated the book is. There are countless references and sources listed throughout the book using early 2000's charts, graphs, and mid to late 2000's as being the most recent.This book is still valuable as it teaches the basics of data storage and data systems which is the foundation that todays IS still are based on.

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