These essays, written over a period of several years, touch on the shared human values that are necessary for integrity: personal, relational, and societal. Taken together, they suggest that integrity requires integrating within ourselves the values based on love of God and fellowman. In some cases, they warn of the dangers of the disintegration of these values beginning with the individual soul and extending beyond.

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The educationally emaciated, suffering from intellectual and spiritual bilumia, binge on facts and linear thinking. The imprimatur of clarity and the infatuation with quantification are accoutrements of this affliction, often characterized by apathy. Chaos is introduced as the wrecking ball for the hierarchical skyscrapers that overcrowd the educational skyline. The type of chaos proposed can be explained by the neutron bomb analogy. Chaos destroys all that is inessential but leaves standing the essential and promotes holistic rather than compartmentalized learning. The authors further contend that one insight is better than a myriad of facts; in being vigilant of serendipity; that the value-aspect of facts is as important as the facts themselves. Such beliefs form a foundation for educational holism. Our goal is to popularize philosophy in the same way science has become popular without a mass understanding. Empiricism is criticized for creating the theoretical basis for fragmentation (forming the basis for an island ideology) by excising essence. Founded on inessential empirical ideology, efforts to teach multiculturalism merely exacerbate difference, promote alienation, and discourage tolerance. Within the framework of value hierarchies we favor, tolerance is not understood as open-armed acceptance of just anything, but the forbearance of an evil for the promise of greater good. Essence cannot be removed: even in the idiosyncratic we can find the essential. In the absence of chaotic methodology, critical thinking remains an apolitical, amoral, and atemporal process displaced from social and political reality. We propose a critical thinking that is not legalistic, but is action-oriented. The pipe dream for education is a political, moral, temporal, and decompartmentalized critical thinking that disseminates philosophy across the curriculum. Those who risk becoming pariahs and nomads are essential to the rejuvenation of the educational system.

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A study of the larger group, focusing on the processes and dynamics whereby the group micro-culture emerges. As the initial frustrations of the group find expression in hate, this is transformed through dialogue to what the Greeks knew as ‘koinonia’, or the state of impersonal fellowship. Essentially, Koinonia concerns itself with an operational approach to dialogue, culture and the human mind through the medium of a larger group context, and adopts a direction similar in many ways to the groupanalytic method of S. H. Foulkes. In attempting to link the most intimate aspect of individual beings naturally and spontaneously in the socio-cultural setting of the larger group, by the very nature of its size, offers a structure or medium for linking inner world with cultural context, and is thus able to establish a unique dimension – that of the micro-culture. Until now neither psychoanalysis nor small groups have been able to handle this aspect empirically, since, in the former, the analyst represents the assumed culture, while in the small group situation the hierarchy of the family culture inevitably prevails. The larger group displays the other side of the coin to the inner world, namely the socio-cultural dimension in which interpersonal relationships take place. The exploration of this field shows how objects, including part objects of the mind, can be related to systems and structures in a manner not previously attempted, and raises the vexed question of the relationship of systems to structures and of culture to social context. In this study of the larger group, particular attention is paid to the processes and dynamics whereby the group micro-culture emerges, as the initial frustrations of the group find their expression through hate; as hate initiates, and is transformed by, dialogue; and as dialogue ultimately establishes what the Greeks knew as ‘koinonia’, or the state of impersonal fellowship.

The Escape of the Mind is part of a current movement in psychology and philosophy of mind that calls into question what is perhaps our most basic, most cherished, and universally accepted belief--that our minds are inside of our bodies. Howard Rachlin adopts the counterintuitive position that our minds, conscious and unconscious, lie not where our firmest (yet unsupported) introspections tell us they are, but in how we actually behave over the long run. Perhaps paradoxically, the book argues that our introspections, no matter how positive we are about them, tell us absolutely nothing about our minds. The name of the present version of this approach to the mind is "teleological behaviorism." The approaches of teleological behaviorism will be useful in the science of individual behavior for developing methods of self-control and in the science of social behavior for developing social cooperation. Without in any way denigrating the many contributions of neuroscience to human welfare, The Escape of the Mind argues that neuroscience, like introspection, is not a royal road to the understanding of the mind. Where then should we look to explain a present act that is clearly caused by the mind? Teleological behaviorism says to look not in the spatial recesses of the nervous system (not to the mechanism underlying the act) but in the temporal recesses of past and future overt behavior (to the pattern of which the act is a part). But scientific usefulness is not the only reason for adopting teleological behaviorism. The final two chapters on IBM's computer, Watson (how it deviates from humanity and how it would have to be altered to make it human), and on shaping a coherent self, provide a framework for a secular morality based on teleological behaviorism.

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