document_title: Alfred Adler

question_text: austrian psychologist who founded the school of psychodynamic psychology

root

text: Alfred Adler

text: Early life[edit]

text: Alfred Adler was born at Mariahilfer Straße 208[7] in Rudolfsheim, then a village on the western fringes of Vienna, and today part of Rudolfsheim-Fünfhaus, the 15th district of the city. He was second of the seven children of a Hungarian-born, Jewish grain merchant and his wife.[8][9] Alfred's younger brother died in the bed next to him, when Alfred was only three years old.[10] Alfred was an active, popular child and an average student who was also known for his competitive attitude toward his older brother, Sigmund.

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text: Early on, he developed rickets, which kept him from walking until he was four years old. At the age of four, he developed pneumonia and heard a doctor say to his father, "Your boy is lost". At that point, he decided to be a physician.[11] He was very interested in the subjects of psychology, sociology and philosophy.[12] After studying at University of Vienna, he specialized as an eye doctor, and later in neurology and psychiatry.[12]

text: Career[edit]

text: Adler began his medical career as an ophthalmologist, but he soon switched to general practice, and established his office in a less affluent part of Vienna across from the Prater, a combination amusement park and circus. His clients included circus people, and it has been suggested[11] that the unusual strengths and weaknesses of the performers led to his insights into "organ inferiorities" and "compensation".

text: In 1902 Adler received an invitation from Sigmund Freud to join an informal discussion group that included Rudolf Reitler and Wilhelm Stekel. The group, the "Wednesday Society" (Mittwochsgesellschaft), met regularly on Wednesday evenings at Freud's home and was the beginning of the psychoanalytic movement, expanding over time to include many more members. A long-serving member of the group, Adler became president of the Vienna Psychoanalytic Society eight years later (1910). He remained a member of the Society until 1911, when he and a group of his supporters formally disengaged from Freud's circle, the first of the great dissenters from orthodox psychoanalysis (preceding Carl Jung's split in 1914). This departure suited both Freud and Adler, since they had grown to dislike each other. During his association with Freud, Adler frequently maintained his own ideas which often diverged from Freud's. While Adler is often referred to as "a pupil of Freud's", in fact this was never true; they were colleagues, Freud referring to him in print in 1909 as "My colleague Dr Alfred Adler".[13] In 1929 Adler showed a reporter with the New York Herald a copy of the faded postcard that Freud had sent him in 1902. He wanted to prove that he had never been a disciple of Freud's but rather that Freud had sought him out to share his ideas.

text: Adler founded the Society for Individual Psychology in 1912 after his break from the psychoanalytic movement. Adler's group initially included some orthodox Nietzschean adherents (who believed that Adler's ideas on power and inferiority were closer to Nietzsche than Freud's). Their enmity aside, Adler retained a lifelong admiration for Freud's ideas on dreams and credited him with creating a scientific approach to their clinical utilization (Fiebert, 1997). Nevertheless, even regarding dream interpretation, Adler had his own theoretical and clinical approach. The primary differences between Adler and Freud centered on Adler's contention that the social realm (exteriority) is as important to psychology as is the internal realm (interiority). The dynamics of power and compensation extend beyond sexuality, and gender and politics can be as important as libido. Moreover, Freud did not share Adler's socialist beliefs, the latter's wife being for example an intimate friend of many of the Russian Marxists such as Leon Trotsky.[14]

text: The Adlerian school[edit]

text: Following Adler's break from Freud, he enjoyed considerable success and celebrity in building an independent school of psychotherapy and a unique personality theory. He traveled and lectured for a period of 25 years promoting his socially oriented approach. His intent was to build a movement that would rival, even supplant, others in psychology by arguing for the holistic integrity of psychological well-being with that of social equality. Adler's efforts were halted by World War I, during which he served as a doctor with the Austrian Army. After the conclusion of the war, his influence increased greatly. In the 1930s, he established a number of child guidance clinics. From 1921 onwards, he was a frequent lecturer in Europe and the United States, becoming a visiting professor at Columbia University in 1927. His clinical treatment methods for adults were aimed at uncovering the hidden purpose of symptoms using the therapeutic functions of insight and meaning.

text: Adler was concerned with the overcoming of the superiority/inferiority dynamic and was one of the first psychotherapists to discard the analytic couch in favor of two chairs. This allows the clinician and patient to sit together more or less as equals. Clinically, Adler's methods are not limited to treatment after-the-fact but extend to the realm of prevention by preempting future problems in the child. Prevention strategies include encouraging and promoting social interest, belonging, and a cultural shift within families and communities that leads to the eradication of pampering and neglect (especially corporal punishment). Adler's popularity was related to the comparative optimism and comprehensibility of his ideas. He often wrote for the lay public. Adler always retained a pragmatic approach that was task-oriented. These "Life tasks" are occupation/work, society/friendship, and love/sexuality. Their success depends on cooperation. The tasks of life are not to be considered in isolation since, as Adler famously commented, "they all throw cross-lights on one another".[15]

text: In his bestselling book, Man's Search for Meaning, Dr. Viktor E. Frankl compared his own "Third Viennese School of Psychotherapy" (after Freud's and Adler's schools) to Adler's analysis:

text: According to logotherapy, the striving to find a meaning in one's life is the primary motivational force in man. That is why I speak of a will to meaning in contrast to the "pleasure principle" (or, as we could also term it, the will to pleasure) on which Freudian psychoanalysis is centered, as well as in contrast to the will to power stressed by Adlerian psychology.[16]

text: Emigration[edit]

text: In the early 1930s, after most of Adler's Austrian clinics had been closed due to his Jewish heritage (despite his conversion to Christianity), Adler left Austria for a professorship at the Long Island College of Medicine in the US. Adler died from a heart attack in 1937 in Aberdeen, Scotland, during a lecture tour, although his remains went missing and were unaccounted for until 2007.[17] His death was a temporary blow to the influence of his ideas, although a number of them were subsequently taken up by neo-Freudians. Through the work of Rudolf Dreikurs in the United States and many other adherents worldwide, Adlerian ideas and approaches remain strong and viable more than 70 years after Adler's death.

text: Around the world there are various organizations promoting Adler's orientation towards mental and social well-being. These include the International Committee of Adlerian Summer Schools and Institutes (ICASSI), the North American Society for Adlerian Psychology (NASAP) and the International Association for Individual Psychology. Teaching institutes and programs exist in Austria, Canada, England, Germany, Greece, Israel, Italy, Japan, Latvia, Switzerland, the United States, Jamaica, Peru, and Wales.

text: Basic principles[edit]

text: Adler was influenced by the mental construct ideas of the philosopher Hans Vaihinger (The Philosophy of 'As if') and the literature of Dostoyevsky. While still a member of the Vienna Psychoanalytic Society he developed a theory of organic inferiority and compensation that was the prototype for his later turn to phenomenology and the development of his famous concept, the inferiority complex.

text: Adler was also influenced by the philosophies of Immanuel Kant, Friedrich Nietzsche, Rudolf Virchow and the statesman Jan Smuts (who coined the term "holism"). Adler's School, known as "Individual Psychology"—an arcane reference to the Latin individuus meaning indivisibility, a term intended to emphasize holism—is both a social and community psychology as well as a depth psychology. Adler was an early advocate in psychology for prevention and emphasized the training of parents, teachers, social workers and so on in democratic approaches that allow a child to exercise their power through reasoned decision making whilst co-operating with others. He was a social idealist, and was known as a socialist in his early years of association with psychoanalysis (1902–1911).[18]

text: Adler was pragmatic and believed that lay people could make practical use of the insights of psychology. Adler was also an early supporter of feminism in psychology and the social world, believing that feelings of superiority and inferiority were often gendered and expressed symptomatically in characteristic masculine and feminine styles. These styles could form the basis of psychic compensation and lead to mental health difficulties. Adler also spoke of "safeguarding tendencies" and neurotic behavior[19] long before Anna Freud wrote about the same phenomena in her book The Ego and the Mechanisms of Defense.

text: Adlerian-based scholarly, clinical and social practices focus on the following topics:[citation needed]

text:
Social interest and community feeling
Holism and the creative self
Fictional finalism, teleology, and goal constructs
Psychological and social encouragement
Inferiority, superiority and compensation
Life style/style of life
Early recollections (a projective technique)
Family constellation and birth order
Life tasks and social embeddedness
The conscious and unconscious realms
Private logic and common sense (based in part on Kant's "sensus communis")
Symptoms and neurosis
Safeguarding behaviour
Guilt and guilt feelings
Socratic questioning
Dream interpretation
Child and adolescent psychology
Democratic approaches to parenting and families
Adlerian approaches to classroom management
Leadership and organisational psychology

tag: ul

text: From its inception, Adlerian psychology has included both professional and lay adherents. Adler felt that all people could make use of the scientific insights garnered by psychology and he welcomed everyone, from decorated academics to those with no formal education to participate in spreading the principles of Adlerian psychology.[citation needed]

text: Adler's approach to personality[edit]

text: Adler's book, Über den nervösen Charakter (The Neurotic Character) defines his earlier key ideas. He argued that human personality could be explained teleologically: parts of the individual's unconscious self ideally work to convert feelings of inferiority to superiority (or rather completeness).[20] The desires of the self ideal were countered by social and ethical demands. If the corrective factors were disregarded and the individual overcompensated, then an inferiority complex would occur, fostering the danger of the individual becoming egocentric, power-hungry and aggressive or worse.[21]

text: Common therapeutic tools include the use of humor, historical instances, and paradoxical injunctions.[22]

text: Psychodynamics and teleology[edit]

text: Adler maintained that human psychology is psychodynamic in nature. Unlike Freud's metapsychology that emphasizes instinctual demands, human psychology is guided by goals and fueled by a yet unknown creative force. Like Freud's instincts, Adler's fictive goals are largely unconscious. These goals have a "teleological" function.[23] Constructivist Adlerians, influenced by neo-Kantian and Nietzschean ideas, view these "teleological" goals as "fictions" in the sense that Hans Vaihinger spoke of (fictio). Usually there is a fictional final goal which can be deciphered alongside of innumerable sub-goals. The inferiority/superiority dynamic is constantly at work through various forms of compensation and overcompensation. For example, in anorexia nervosa the fictive final goal is to "be perfectly thin" (overcompensation on the basis of a feeling of inferiority). Hence, the fictive final goal can serve a persecutory function that is ever-present in subjectivity (though its trace springs are usually unconscious). The end goal of being "thin" is fictive however since it can never be subjectively achieved.

text: Teleology serves another vital function for Adlerians. Chilon's "hora telos" ("see the end, consider the consequences") provides for both healthy and maladaptive psychodynamics. Here we also find Adler's emphasis on personal responsibility in mentally healthy subjects who seek their own and the social good.

text: Constructivism and metaphysics[edit]

text: The metaphysical thread of Adlerian theory does not problematise the notion of teleology since concepts such as eternity (an ungraspable end where time ceases to exist) match the religious aspects that are held in tandem. In contrast, the constructivist Adlerian threads (either humanist/modernist or postmodern in variant) seek to raise insight of the force of unconscious fictions– which carry all of the inevitability of 'fate'– so long as one does not understand them. Here, 'teleology' itself is fictive yet experienced as quite real. This aspect of Adler's theory is somewhat analogous to the principles developed in Rational Emotive Behavior Therapy (REBT) and Cognitive Therapy (CT). Both Albert Ellis and Aaron T. Beck credit Adler as a major precursor to REBT and CT. Ellis in particular was a member of the North American Society for Adlerian Psychology and served as an editorial board member for the Adlerian Journal Individual Psychology.[citation needed]

text: As a psychodynamic system, Adlerians excavate the past of a client/patient in order to alter their future and increase integration into community in the 'here-and-now'.[24] The 'here-and-now' aspects are especially relevant to those Adlerians who emphasize humanism and/or existentialism in their approaches.

text: Holism[edit]

text: Metaphysical Adlerians emphasise a spiritual holism in keeping with what Jan Smuts articulated (Smuts coined the term "holism"), that is, the spiritual sense of one-ness that holism usually implies (etymology of holism: from ὅλος holos, a Greek word meaning all, entire, total) Smuts believed that evolution involves a progressive series of lesser wholes integrating into larger ones. Whilst Smuts' text Holism and Evolution is thought to be a work of science, it actually attempts to unify evolution with a higher metaphysical principle (holism). The sense of connection and one-ness revered in various religious traditions (among these, Baha'i, Christianity, Judaism, Islam and Buddhism) finds a strong complement in Adler's thought.[citation needed]

text: The pragmatic and materialist aspects to contextualizing members of communities, the construction of communities and the socio-historical-political forces that shape communities matter a great deal when it comes to understanding an individual's psychological make-up and functioning. This aspect of Adlerian psychology holds a high level of synergy with the field of community psychology, especially given Adler's concern for what he called "the absolute truth and logic of communal life".[25] However, Adlerian psychology, unlike community psychology, is holistically concerned with both prevention and clinical treatment after-the-fact. Hence, Adler can be considered the "first community psychologist", a discourse that formalized in the decades following Adler's death (King & Shelley, 2008).

text: Adlerian psychology, Carl Jung's analytical psychology, Gestalt therapy and Karen Horney's psychodynamic approach are holistic schools of psychology. These discourses eschew a reductive approach to understanding human psychology and psychopathology.[citation needed]

text: Typology[edit]

text: Adler developed a scheme of so-called personality types, which were however always to be taken as provisional or heuristic since he did not, in essence, believe in personality types, and at different times proposed different and equally tentative systems.[26] The danger with typology is to lose sight of the individual's uniqueness and to gaze reductively, acts that Adler opposed. Nevertheless, he intended to illustrate patterns that could denote a characteristic governed under the overall style of life. Hence American Adlerians such as Harold Mosak have made use of Adler's typology in this provisional sense:[27]

text:
The Getting or Leaning They are sensitive people who have developed a shell around themselves which protects them, but they must rely on others to carry them through life's difficulties. They have low energy levels and so become dependent. When overwhelmed, they develop what we typically think of as neurotic symptoms: phobias, obsessions and compulsions, general anxiety, hysteria, amnesias, and so on, depending on individual details of their lifestyle.
The Avoiding types are those that hate being defeated. They may be successful, but have not taken any risks getting there. They are likely to have low social contact in fear of rejection or defeat in any way.
The Ruling or Dominant type strive for power and are willing to manipulate situations and people, anything to get their way. People of this type are also prone to anti-social behavior.
The Socially Useful types are those who are very outgoing and very active. They have a lot of social contact and strive to make changes for the good.

text: These 'types' are typically formed in childhood and are expressions of the Style of Life.

text: The importance of memories[edit]

text: Adler placed great emphasis upon the interpretation of early memories in working with patients and school children, writing that, "Among all psychic expressions, some of the most revealing are the individual's memories."[28] Adler viewed memories as expressions of "private logic" and as metaphors for an individual's personal philosophy of life or "lifestyle". He maintained that memories are never incidental or trivial; rather, they are chosen reminders: "(A person's) memories are the reminders she carries about with her of her limitations and of the meanings of events. There are no 'chance' memories. Out of the incalculable number of impressions that an individual receives, she chooses to remember only those which she considers, however dimly, to have a bearing on her problems."[29]

text: On birth order[edit]

text: Adler often emphasized one's birth order as having an influence on the style of life and the strengths and weaknesses in one's psychological make up.[30] Birth order referred to the placement of siblings within the family. Adler believed that the firstborn child would be in a favorable position, enjoying the full attention of the eager new parents until the arrival of a second child. This second child would cause the first born to suffer feelings of dethronement, no longer being the center of attention. Adler (1908) believed that in a three-child family, the oldest child would be the most likely to suffer from neuroticism and substance addiction which he reasoned was a compensation for the feelings of excessive responsibility "the weight of the world on one's shoulders" (e.g. having to look after the younger ones) and the melancholic loss of that once supremely pampered position. As a result, he predicted that this child was the most likely to end up in jail or an asylum. Youngest children would tend to be overindulged, leading to poor social empathy. Consequently, the middle child, who would experience neither dethronement nor overindulgence, was most likely to develop into a successful individual yet also most likely to be a rebel and to feel squeezed-out. Adler himself was the third (some sources credit second) in a family of six children.

text: Adler never produced any scientific support for his interpretations on birth order roles, nor did he feel the need to. Yet the value of the hypothesis was to extend the importance of siblings in marking the psychology of the individual beyond Freud's more limited emphasis on the mother and father. Hence, Adlerians spend time therapeutically mapping the influence that siblings (or lack thereof) had on the psychology of their clients. The idiographic approach entails an excavation of the phenomenology of one's birth order position for likely influence on the subject's Style of Life. In sum, the subjective experiences of sibling positionality and inter-relations are psychodynamically important for Adlerian therapists and personality theorists, not the cookbook predictions that may or may not have been objectively true in Adler's time.

text: For Adler, birth order answered the question, "Why do children, who are raised in the same family, grow up with very different personalities?" While a strict geneticist, believing siblings are raised in a shared environment, may claim any differences in personality would be caused by subtle variations in the individuals' genetics, Adler showed through his birth order theory that children do not grow up in the same shared environment, but the oldest child grows up in a family where they have younger siblings, the middle child with older and younger siblings, and the youngest with older siblings. The position in the family constellation, Adler said, is the reason for these differences in personality and not genetics: a point later taken up by Eric Berne.[31]

text: On addiction[edit]

text: Adler's insight into birth order, compensation and issues relating to the individuals' perception of community also led him to investigate the causes and treatment of substance abuse disorders, particularly alcoholism and morphinism, which already were serious social problems of his time. Adler's work with addicts was significant since most other prominent proponents of psychoanalysis invested relatively little time and thought into this widespread ill of the modern and post-modern age. In addition to applying his individual psychology approach of organ inferiority, for example, to the onset and causes of addictive behaviours, he also tried to find a clear relationship of drug cravings to sexual gratification or their substitutions. Early pharmaco-therapeutic interventions with non-addictive substances, such as neuphyllin were used, since withdrawal symptoms were explained by a form of "water-poisoning" that made the use of diuretics necessary. Adler and his wife's pragmatic approach, and the seemingly high success rates of their treatment were based on their ideas of social functioning and well-being. Clearly, life style choices and situations were emphasized, for example the need for relaxation or the negative effects of early childhood conflicts were examined, which compared to other authoritarian or religious treatment regimens, were clearly modern approaches. Certainly some of his observations, for example that psychopaths were more likely to be drug addicts are not compatible with current methodologies and theories of substance abuse treatment, but the self-centred attributes of the illness and the clear escapism from social responsibilities by pathological addicts put Adler's treatment modalities clearly into a modern contextual reasoning.[32]

text: On homosexuality[edit]

text: Adler's ideas regarding non-heterosexual sexuality and various social forms of deviance have long been controversial. Along with prostitution and criminality, Adler had classified 'homosexuals' as falling among the "failures of life". In 1917, he began his writings on homosexuality with a 52-page magazine, and sporadically published more thoughts throughout the rest of his life.

text: The Dutch psychologist Gerard J. M. van den Aardweg underlines how Alfred Adler came to his conclusions for, in 1917, Adler believed that he had established a connection between homosexuality and an inferiority complex towards one's own gender. This point of view differed from Freud's theory that homosexuality is rooted in narcissism or Jung's view of expressions of contrasexuality vis-à-vis the archetypes of the Anima and Animus.

text: There is evidence that Adler may have moved towards abandoning the hypothesis. Towards the end of Adler's life, in the mid-1930s, his opinion towards homosexuality began to shift. Elizabeth H. McDowell, a New York state family social worker recalls undertaking supervision with Adler on a young man who was "living in sin" with an older man in New York City. Adler asked her, "Is he happy, would you say?" "Oh yes," McDowell replied. Adler then stated, "Well, why don't we leave him alone."[33]

text: According to Phyllis Bottome, who wrote Adler's Biography (after Adler himself laid upon her that task): "Homosexuality he always treated as lack of courage. These were but ways of obtaining a slight release for a physical need while avoiding a greater obligation. A transient partner of your own sex is a better known road and requires less courage than a permanent contact with an "unknown" sex. [...] Adler taught that men cannot be judged from within by their "possessions," as he used to call nerves, glands, traumas, drives et cetera, since both judge and prisoner are liable to misconstrue what is invisible and incalculable; but that he can be judged, with no danger from introspection, by how he measures up to the three common life tasks set before every human being between the cradle and the grave. Work or employment, love or marriage, social contact."[34]

text: Parent education[edit]

text: Adler emphasized both treatment and prevention. As a psychodynamic psychology, Adlerians emphasize the foundational importance of childhood in developing personality and any tendency towards various forms of psychopathology. The best way to inoculate against what are now termed "personality disorders" (what Adler had called the "neurotic character"), or a tendency to various neurotic conditions (depression, anxiety, etc.), is to train a child to be and feel an equal part of the family. The responsibility of the optimal development of the child is not limited to the Mother or Father but to teachers and society more broadly. Adler argued therefore that teachers, nurses, social workers, and so on require training in parent education to complement the work of the family in fostering a democratic character. When a child does not feel equal and is enacted upon (abused through pampering or neglect) they are likely to develop inferiority or superiority complexes and various accompanying compensation strategies.[35] These strategies exact a social toll by seeding higher divorce rates, the breakdown of the family, criminal tendencies, and subjective suffering in the various guises of psychopathology. Adlerians have long promoted parent education groups, especially those influenced by the famous Austrian/American Adlerian Rudolf Dreikurs (Dreikurs & Soltz, 1964).

text: Spirituality, ecology and community[edit]

text: In a late work, Social Interest: A Challenge to Mankind (1938), Adler turns to the subject of metaphysics, where he integrates Jan Smuts' evolutionary holism with the ideas of teleology and community: "sub specie aeternitatis". Unabashedly, he argues his vision of society: "Social feeling means above all a struggle for a communal form that must be thought of as eternally applicable... when humanity has attained its goal of perfection... an ideal society amongst all mankind, the ultimate fulfillment of evolution."[36] Adler follows this pronouncement with a defense of metaphysics:

text: I see no reason to be afraid of metaphysics; it has had a great influence on human life and development. We are not blessed with the possession of absolute truth; on that account we are compelled to form theories for ourselves about our future, about the results of our actions, etc. Our idea of social feeling as the final form of humanity - of an imagined state in which all the problems of life are solved and all our relations to the external world rightly adjusted - is a regulative ideal, a goal that gives our direction. This goal of perfection must bear within it the goal of an ideal community, because all that we value in life, all that endures and continues to endure, is eternally the product of this social feeling.[37]

text: This social feeling for Adler is Gemeinschaftsgefühl, a community feeling whereby one feels he or she belongs with others and has also developed an ecological connection with nature (plants, animals, the crust of this earth) and the cosmos as a whole, sub specie aeternitatis. Clearly, Adler himself had little problem with adopting a metaphysical and spiritual point of view to support his theories. Yet his overall theoretical yield provides ample room for the dialectical humanist (modernist) and the postmodernist to explain the significance of community and ecology through differing lenses (even if Adlerians have not fully considered how deeply divisive and contradictory these three threads of metaphysics, modernism, and post modernism are).

text: Death and cremation[edit]

text: Adler died suddenly in Aberdeen, Scotland, in May 1937, during a three-week visit to the University of Aberdeen. While walking down the street, he was seen to collapse and lie motionless on the pavement. As a man ran over to him and loosened his collar, Adler mumbled "Kurt", the name of his daughter and died. The autopsy performed determined his death was caused by a degeneration of the heart muscle.[38] His body was cremated at Warriston Crematorium in Edinburgh but the ashes were never reclaimed. In 2007, his ashes were rediscovered in a casket at Warriston Crematorium and returned to Vienna for burial in 2011.[39]

text: Use of Adler’s work without attribution[edit]

text: Much of Adler’s theories have been absorbed into modern psychology without attribution. Psychohistorian Henri F. Ellenberger writes, “It would not be easy to find another author from which so much has been borrowed on all sides without acknowledgement than Alfred Adler.” Ellenberger posits several theories for “the discrepancy between greatness of achievement, massive rejection of person and work, and wide-scale, quiet plagiarism…” These include Adler’s “imperfect” style of writing and demeanor, his “capacity to create a new obviousness,” and his lack of a large and well organized following.[40]

text: A prime modern example of use of Adlerian theory without attribution can be found in the work of American psychologist, Dr. Kevin Leman. Although himself a member of the North American Society of Adlerian Psychology, Leman’s self-help book on early memory interpretation only cites Adler for coining the term, “private logic,” and neglects to mention that the entire premise for his (Leman's) book—the theory and practice of early memory interpretation—originates with Adlerian Individual Psychology.[41]

text: Influence on depth psychology[edit]

text: In collaboration with Sigmund Freud and a small group of Freud's colleagues, Adler was among the co-founders of the psychoanalytic movement and a core member of the Vienna Psychoanalytic Society: indeed, to Freud he was "the only personality there".[42] He was the first major figure to break away from psychoanalysis to form an independent school of psychotherapy and personality theory,[43] which he called individual psychology because he believed a human to be an indivisible whole, an individuum. He also imagined a person to be connected or associated with the surrounding world.[44]

text: This was after Freud declared Adler's ideas as too contrary, leading to an ultimatum to all members of the Society (which Freud had shepherded) to drop Adler or be expelled, disavowing the right to dissent (Makari, 2008). Nevertheless, Freud always took Adler's ideas seriously, calling them "... honorable errors. Though one rejects the content of Adler's views, one can recognize their consistency and significance".[45] Following this split, Adler would come to have an enormous, independent effect on the disciplines of counseling and psychotherapy as they developed over the course of the 20th century (Ellenberger, 1970). He influenced notable figures in subsequent schools of psychotherapy such as Rollo May, Viktor Frankl, Abraham Maslow and Albert Ellis.[46] His writings preceded, and were at times surprisingly consistent with, later neo-Freudian insights such as those evidenced in the works of Otto Rank, Karen Horney, Harry Stack Sullivan and Erich Fromm, some considering that it would take several decades for Freudian ego psychology to catch up with Adler's ground-breaking approach.[47]

text: Adler emphasized the importance of equality in preventing various forms of psychopathology, and espoused the development of social interest and democratic family structures for raising children.[48] His most famous concept is the inferiority complex which speaks to the problem of self-esteem and its negative effects on human health (e.g. sometimes producing a paradoxical superiority striving). His emphasis on power dynamics is rooted in the philosophy of Nietzsche, whose works were published a few decades before Adler's. Specifically, Adler's conceptualization of the "Will to Power" focuses on the individual's creative power to change for the better.[49] Adler argued for holism, viewing the individual holistically rather than reductively, the latter being the dominant lens for viewing human psychology. Adler was also among the first in psychology to argue in favor of feminism, and the female analyst,[50] making the case that power dynamics between men and women (and associations with masculinity and femininity) are crucial to understanding human psychology (Connell, 1995). Adler is considered, along with Freud and Jung, to be one of the three founding figures of depth psychology, which emphasizes the unconscious and psychodynamics (Ellenberger, 1970; Ehrenwald, 1991); and thus to be one of the three great psychologists/philosophers of the twentieth century.[51]

text: Personal life[edit]

text: During his college years, he had become attached to a group of socialist students, among which he had found his wife-to-be, Raissa Timofeyewna Epstein, an intellectual and social activist from Russia studying in Vienna. They married in 1897 and had four children, two of whom became psychiatrists.[52] Their children were writer, psychiatrist and Socialist activist Alexandra Adler;[53] psychiatrist Kurt Adler;[54] writer and activist Valentine Adler;[55] and Cornelia "Nelly" Adler.[56]

text: Author and journalist Margot Adler (1946-2014) was Adler's granddaughter.

text: Artistic and cultural references[edit]

text: The two main characters in the novel Plant Teacher engage in a session of Adlerian lifestyle interpretation, including early memory interpretation.[57]

text: English-language Adlerian journals[edit]

text:
Journal of Individual Psychology (University of Texas Press)
The Canadian Journal of Adlerian Psychology (Adlerian Psychology Association of British Columbia)

text: Adlerian Yearbook (Adlerian Society, UK)

text: Publications[edit]

text: Alfred Adler's key publications were The Practice and Theory of Individual Psychology (1927), Understanding Human Nature (1927), & What Life Could Mean to You (1931). Other important publications are The Pattern of Life (1930), The Science of Living (1930), The Neurotic Constitution (1917), The Problems of Neurosis (1930). In his lifetime, Adler published more than 300 books and articles.

text: The Alfred Adler Institute of Northwestern Washington has recently published a twelve-volume set of The Collected Clinical Works of Alfred Adler, covering his writings from 1898-1937. An entirely new translation of Adler's magnum opus, The Neurotic Character, is featured in Volume 1. Volume 12 provides comprehensive overviews of Adler's mature theory and contemporary Adlerian practice.

text:
Volume 1 : The Neurotic Character — 1907
Volume 2 : Journal Articles 1898-1909
Volume 3 : Journal Articles 1910-1913
Volume 4 : Journal Articles 1914-1920
Volume 5 : Journal Articles 1921-1926
Volume 6 : Journal Articles 1927-1931
Volume 7 : Journal Articles 1931-1937
Volume 8 : Lectures to Physicians & Medical Students
Volume 9 : Case Histories
Volume 10 : Case Readings & Demonstrations
Volume 11 : Education for Prevention
Volume 12 : The General System of Individual Psychology

text: Other key Adlerian texts[edit]

text:
Adler, A. (1964). The Individual Psychology of Alfred Adler. H. L. Ansbacher and R. R. Ansbacher (Eds.). New York: Harper Torchbooks. ISBN 0-06-131154-5.
Adler, A. (1979). Superiority and Social Interest: A Collection of Later Writings. H. L. Ansbacher and R. R. Ansbacher (Eds.). New York, NY: W. W. Norton. ISBN 0-393-00910-6.


document_title: Ulnar nerve

question_text: what is the purpose of the funny bone

question_tokens: what is the purpose of the funny bone

text: Ulnar nerve

text: Structure[edit]

text: Arm[edit]

text: The ulnar nerve originates from the C8-T1 nerve roots (and occasionally carries C7 fibres) which form part of the medial cord of the brachial plexus, and descends medial to the brachial artery, up until the insertion point of coracobrachialis muscle (middle 5 cm over the medial border of the humerus). Then, it pierces the medial intermuscular septum and enters the posterior compartment of the arm, accompanied by superior ulnar collateral vessels. It runs at the posteromedial aspects of the humerus, passing behind the medial epicondyle (in the cubital tunnel) at the elbow where it can be palpated by hand.[3]

text: Forearm[edit]

text: Ulnar nerve is not a content of the cubital fossa. It enters the anterior (flexor) compartment of the forearm between the two heads of flexor carpi ulnaris, lie along the lateral border of the flexor carpi ulnaris. The ulnar nerve runs between the flexor digitorum superficialis (laterally) and flexor digitorum profundus medially. Near the wrist, it courses superficial to the flexor retinaculum of hand, but covered by volar carpal ligament to enter the hand.[3]

text: In the forearm it gives off the following branches:[4]:700

text:
Muscular branches of ulnar nerve - supplies one and a half muscles (flexor carpi ulnaris and the medial half of flexor digitorum profundus)[3]
Palmar branch of ulnar nerve - arises from the middle part of the forearm and supplies the skin over the hypothenar eminence.[3]
Dorsal branch of ulnar nerve - arises from 7.5 cm above the wrist, winds backwards to supplies the skin of the proximal part of the ulnar one and half fingers and the adjoining area between the fingers.[3]
Articular branches are given off to the elbow joint.[3]

text: Hand[edit]

text: Ulnar nerve enters the palm of the hand via the Guyon's canal, superficial to the flexor retinaculum and lateral to the pisiform bone.[3]

text: Here it gives off the following branches:[4]

text:
Superficial branch of ulnar nerve - supplies the palmaris brevis and gives digital branches to the medial one and a half fingers.[3]
Deep branch of ulnar nerve - It accompanies the deep branch of the ulnar artery. It passes backwards between the abductor digiti minimi, flexor digiti minimi, and opponens digiti minimi, supplying all the three muscles, and lying on the hook of hamate bone. It then turns laterally, supplying the 3rd and 4th lumbricals and all the palmar interossei muscles and dorsal interossei of the hand. It terminates by supplying the adductor pollicis.[3]
Articular branches to the wrist.[3]

text: Function[edit]

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tag: table

text: Ulnar nerve is also known as "musician's nerve" as it controls the fine movements of the fingers.[3]

text: Sensory[edit]

text: The ulnar nerve also provides sensory innervation to the fifth digit and the medial half of the fourth digit, and the corresponding part of the palm:

text:
Palmar branch of ulnar nerve - supplies cutaneous innervation to the anterior skin and nails
Dorsal cutaneous branch of ulnar nerve - supplies cutaneous innervation to the dorsal medial hand and the dorsum of the medial 1.5 fingers

text: Motor[edit]

text: The ulnar nerve and its branches innervate the following muscles in the forearm and hand:

text: An Articular branch that passes to the elbow joint while the ulnar nerve is passing between the olecranon and medial epicondyle of the humerus.

text:
In the forearm, via the muscular branches of ulnar nerve:
Flexor carpi ulnaris
Flexor digitorum profundus (medial half)
In the hand, via the deep branch of ulnar nerve:
Hypothenar muscles
Opponens digiti minimi
Abductor digiti minimi
Flexor digiti minimi brevis
The third and fourth lumbrical muscles
Dorsal interossei
Palmar interossei
Adductor Pollicis
Flexor pollicis brevis (deep head)
In the hand, via the superficial branch of ulnar nerve:
Palmaris brevis

text: Clinical significance[edit]

text: The ulnar nerve can suffer injury anywhere between its proximal origin of the brachial plexus all the way to its distal branches in the hand.  It is the most commonly injured nerve around the elbow.[5] Although it can be damaged under various circumstances, it is commonly injured by local trauma or physical impingement ("pinched nerve").  Injury of the ulnar nerve at different levels causes specific motor and sensory deficits:

text: At the elbow

text:
Common mechanisms of injury: Cubital tunnel syndrome, fracture of the medial epicondyle of the humerus (causing direct ulnar nerve injury), fracture of the lateral epicondyle of the humerus (causing cubitus valgus with tardy ulnar nerve palsy)
Motor deficit:
Weakness in flexion of the hand at the wrist, loss of flexion of ulnar half of digits, or the 4th and 5th digits, loss of ability to cross the digits of the hand. (Note: Motor deficit is absent or very minor in cubital tunnel syndrome as the ulnar nerve is compressed in the cubital tunnel, rather than transected.)
Presence of a claw hand deformity when the hand is at rest, due to hyperextension of the 4th and 5th digits at the metacarpophalangeal joints, and flexion at the interphalangeal joints.
Weakness of adduction of the thumb, which may be assessed by the presence of Froment's sign.
Sensory deficit: Loss of sensation or paresthesiae in ulnar half of the palm and dorsum of hand, and the medial 1½ digits on both palmar and dorsal aspects of the hand

text: At the wrist

text:
Common mechanism: penetrating wounds, Guyon canal cyst
Motor deficit:
Loss of flexion of ulnar half of digits, or the 4th and 5th digits, loss of ability to cross the digits of the hand.
Presence of a claw hand deformity when the hand is at rest, due to hyperextension of the 4th and 5th digits at the metacarpophalangeal joints, and flexion at the interphalangeal joints.
The claw hand deformity is more prominent with injury at the wrist as opposed to a lesion higher up in the arm, for instance, at the elbow, as the ulnar half of the flexor digitorum profundus is not affected. This pulls the distal interphalangeal joints of the 4th and 5th digit into a more flexed position, producing a more deformed 'claw'. This is known as the ulnar paradox.
Weakness of adduction of the thumb, which may be assessed by the presence of Froment's sign.
Sensory deficit: Loss of sensation or paresthesiae in ulnar half of the palm, and the medial 1½ digits on the palmar aspect of the hand, with dorsal sparing. The dorsal aspect of the hand is unaffected as the posterior cutaneous branch of the ulnar nerve is given off higher up in the forearm and does not reach the wrist.

text: In severe cases, surgery may be performed to relocate or "release" the nerve to prevent further injury.


document_title: Joshua

question_text: when was the first time joshua was mentioned in the bible

text: Joshua

text: Name[edit]

text: The English name "Joshua" is a rendering of the Hebrew language "Yehoshua", meaning "Yahweh is salvation".[5][6] The vocalization of the second name component may be read as Hoshea—the name used in the Torah before Moses added the divine name (Numbers 13:16).[7]

text: "Jesus" is the English derivative of the Greek transliteration of "Yehoshua" via Latin. In the Septuagint, all instances of the word "Yehoshua" are rendered as "Ἰησοῦς" (Iēsoūs), the closest Greek pronunciation of the Aramaic: ישוע Yeshua, Nehemiah 8:17).[8][9] Thus, in modern Greek, Joshua is called "Jesus son of Naue" (τοῦ Ναυή) to differentiate him from Jesus. This is also true in the Slavic languages following the Eastern Orthodox tradition (e.g. "Иисус Навин", Iisús Navín, in Bulgarian, Serbian and Russian).

text: Biblical narrative[edit]

text: The Exodus[edit]

text: Joshua was a major figure in the events of the Exodus. He was charged by Moses with selecting and commanding a militia group for their first battle after exiting Egypt, against the Amalekites in Rephidim (Exodus 17:8-16), in which they were victorious.

text: He later accompanied Moses when he ascended biblical Mount Sinai to commune with God,[10] visualize God's plan for the Israelite tabernacle and receive the Ten Commandments. Joshua was with Moses when he descended from the mountain, heard the Israelites' celebrations around the Golden Calf,[11] and broke the tablets bearing the words of the commandments. Similarly, in the narrative which refers to Moses being able to speak with God in his tent of meeting outside the camp, Joshua is seen as custodian of the tent ('tabernacle of meeting') when Moses returned to the Israelite encampment.[12] However, when Moses returned to the mountain to re-create the tablets recording the Ten Commandments, Joshua was not present, as the biblical text states 'no man shall come up with you'.[13]

text: Later, Joshua was identified as one of the twelve spies sent by Moses to explore and report on the land of Canaan (Numbers 13:16-17), and only he and Caleb gave an encouraging report, a reward for which would be that only these two of their entire generation would enter the promised land (Numbers 14:22-24).

text: According to Joshua 1:1-9, God appointed Joshua to succeed Moses as leader of the Israelites along with giving him a blessing of invincibility during his lifetime (Joshua 1:5).[14][15] The first part of the book of Joshua covers the period when he led the conquest of Canaan.

text: Conquest of Canaan[edit]

text: At the Jordan River, the waters parted, as they had for Moses at the Red Sea. The first battle after the crossing of the Jordan was the Battle of Jericho. Joshua led the destruction of Jericho, then moved on to Ai, a small neighboring city to the west. However, they were defeated with thirty-six Israelite deaths. The defeat was attributed to Achan taking an "accursed thing" from Jericho; and was followed by Achan and his family and animals being stoned to death to restore God's favor. Joshua then went to defeat Ai.

text: The Israelites faced an alliance of five Amorite kings from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon. At Gibeon, Joshua asked Yahweh to cause the sun and moon to stand still, so that he could finish the battle in daylight. This event is most notable because "There has been no day like it before or since, when the Lord heeded the voice of a man, for the Lord fought for Israel." (Joshua 10:14) God also fought for the Israelites in this battle, for he hurled huge hailstones from the sky which killed more Canaanites than those which the Israelites slaughtered. From there on, Joshua was able to lead the Israelites to several victories, securing much of the land of Canaan. He presided over the Israelite gatherings at Gilgal and Shiloh which allocated land to the tribes of Israel (Joshua 14:1-5 and 18:1-10), and the Israelites rewarded him with the Ephraimite city of Timnath-heres or Timnath-serah, where he settled (Joshua 19:50).

text: Death[edit]

text: When he was "old and well advanced in years",[16] Joshua convened the elders and chiefs of the Israelites and exhorted them to have no fellowship with the native population, because it could lead them to be unfaithful to God.[17] At a general assembly of the clans at Shechem, he took leave of the people, admonishing them to be loyal to their God, who had been so mightily manifested in the midst of them. As a witness of their promise to serve God, Joshua set up a great stone under an oak by the sanctuary of God. Soon afterward he died, at the age of 110, and was buried at Timnath-heres, in the hill country of Ephraim, north of Mount Gaash.[18]

text: Historicity[edit]

text: The prevailing scholarly view is that Joshua is not a factual account of historical events.[19] The apparent setting of Joshua is the 13th century BCE,[19] a time of widespread city-destruction, but with a few exceptions (Hazor, Lachish) the destroyed cities are not the ones the Bible associates with Joshua, and the ones it does associate with him show little or no sign of even being occupied at the time.[20]

text: There is a consensus that the Joshua traditions in the Pentateuch are secondary additions. The spy story of Numbers 13–14; Deut. 1:34–7, in an earlier form only mentioned Caleb. E. Meyer and G. Hoelscher deny Joshua's existence as a historical reality and conclude that he is the legendary hero of a Josephite clan.[21]

text: Carolyn Pressler, in her 2002 commentary for the Westminster Bible Companion series, suggests that readers of the Book of Joshua should give priority to its theological message ("what passages teach about God") and be aware of what these would have meant to audiences in the 7th and 6th centuries BCE.[22] Richard Nelson explains, "The needs of the centralised monarchy favoured a single story of origins combining old traditions of an exodus from Egypt, belief in a national god as 'divine warrior,' and explanations for ruined cities, social stratification and ethnic groups, and contemporary tribes."[23]

text: Authorship of the biblical Joshua narrative is ascribed to Joshua himself by Bava Batra 15a (Talmud) and early church fathers, but in 1943 Martin Noth published an argument that behind Joshua and other books was a unified "Deuteronomistic history", composed in the early part of the Babylonian captivity (6th century BCE). Most scholars today believe in some such composite, containing the epic history of the premonarchical period.[24]

text: Internal evidence of the book of Joshua, and the repeated use of the phrase 'to this day' suggests that the events that it recounts took place some time before they were recorded.[25]

text: The first record of the name Israel occurs in the Merneptah stele, erected for Egyptian Pharaoh Merneptah c. 1209 BCE, "Israel is laid waste and his seed is not."[26] William Dever sees this "Israel" in the central highlands as a cultural and probably political entity, well enough established to be perceived by the Egyptians as a possible challenge to their hegemony, but an ethnic group rather than an organised state.[27]

text: The number of villages in the highlands increased to more than 300 by the end of Iron Age I[28] (more and larger in the north), with the settled population rising from 20,000 in the twelfth century to 40,000 in the eleventh.[29] The villagers probably shared the highlands with other communities such as pastoral nomads, but only villagers left sufficient remains to determine their settlement patterns.[30] Archaeologists and historians see more continuity than discontinuity between these highland settlements and the preceding Late Bronze Age Canaanite culture.[31] Certain features, such as ceramic repertoire and agrarian settlement plans, have been said to be distinctives of highland sites,[32] and collar-rimmed jars and four-roomed houses have been said to be intrinsically "Israelite", but have also been said to belong to a commonly shared culture throughout Iron I Canaan.[33] While some archaeologists interpret the absence of pig bones from the highland sites as an indicator of ethnicity,[34] this is not certain.[35] Villages had populations of up to 300 or 400,[29][36] which lived by farming and herding and were largely self-sufficient;[37] economic interchange was prevalent.[38]

text: According to Ann E. Killebrew, "Most scholars today accept that the majority of the conquest narratives in the book of Joshua are devoid of historical reality".[39][40][41][42]

text: The question of the date and degrees of conquest and/or assimilation of the indigenous population is uncertain, as academics and archaeologists differ in their interpretation of the archaeological and other evidence.[43]

text: Views[edit]

text: In rabbinical literature[edit]

text: In rabbinic literature Joshua is regarded as a faithful, humble, deserving, wise man. Biblical verses illustrative of these qualities and of their reward are applied to him. "He that waits on his master shall be honored" (Pro. xxvii. 18) is construed as a reference to Joshua (Midrash Numbers Rabbah xii.), as is also the first part of the same verse, "Whoso keepes the fig-tree shall eat the fruit thereof" (Midrash Yalk., Josh. 2; Numbers Rabbah xii. 21). That "honor shall uphold the humble in spirit" (Pro. xxix. 23) is proved by Joshua's victory over Amalek (Midrash Numbers Rabbah xiii). Not the sons of Moses—as Moses himself had expected—but Joshua was appointed successor to the son of Amram (Midrash Numbers Rabbah xii). Moses was shown how Joshua reproved that Othniel (Yalḳ., Num. 776).

text: In Christianity[edit]

text: Most modern Bibles translate Hebrews 4:8–10 to identify Jesus as a better Joshua, as Joshua led Israel into the rest of Canaan, but Jesus leads the people of God into "God's rest". Among the early Church Fathers, Joshua is considered a type of Jesus Christ.[44]

text: In Islam[edit]

text: Joshua is not mentioned by name in the Qur’ān, but his name appears in other Islamic literature. In the Qur'anic account of the conquest of Canaan, Joshua and Caleb are referenced, but not named, as two "Allah-fearing men", on whom God "had bestowed His grace".[45]

text:
They said: "O Moses! In this land are a people of exceeding strength: Never shall we enter it until they leave it: if (once) they leave, then shall we enter."
(But) among (their) Allah-fearing men were two on whom Allah had bestowed His grace. They said: "Assault them at the (proper) Gate: when once ye are in, victory will be yours; but on Allah put your trust if ye have faith."

text: Although Joshua was regarded by some classical scholars as the prophetic successor to Moses (موسى),[46] Tabari relates in his History of the Prophets and Kings that Joshua was one of the twelve spies and Muslim scholars believe that the two believing spies referred to in the Qur’ān are Joshua and Caleb. Joshua was exceptional among the Israelites for being one of the few faithful followers of Allah.

text: Joshua is further mentioned in Islamic literature, and significant events from his Muslim narratives include the crossing of the Jordan river and the conquest of Bait al-Maqdis.[47] But Muslim literature also preserves traditions of Joshua not found in the Hebrew Bible. Joshua is credited with being present at Moses's death and literature records that Moses's garments were with Joshua at the time of his departure.[48] In Sahih Bukhari and Sahih Muslim, Joshua is mentioned as Yusha' bin Nun and is the attendant to Moses during his meeting with Khidr.[49][50][51]

text: Joshua is believed by some Muslims to be buried on Joshua's Hill in the Beykoz district of Istanbul.[52] Alternative traditional sites for the Prophet's tomb are situated in Israel (the Shia shrine at Al-Nabi Yusha'), Jordan (An-Nabi Yusha’ bin Noon, a Sunni shrine near the city of Al-Salt[53][54]) and Iraq (the Nabi Yusha' shrine of Baghdad[53]).

text: In art and literature[edit]

text:
In the literary tradition of medieval Europe, Joshua is known as one of the Nine Worthies.
In The Divine Comedy Joshua's spirit appears to Dante in the Heaven of Mars, where he is grouped with the other "warriors of the faith."[55]
Baroque composer Georg Frideric Handel composed the oratorio "Joshua" in 1747. Composer Franz Waxman composed an oratorio "Joshua" in 1959.

text: Yahrtzeit[edit]

text: The annual commemoration of Joshua's yahrtzeit (the anniversary of his death) is marked on the 26th of Nisan on the Hebrew calendar. Thousands make the pilgrimage to the Tomb of Joshua in Kifl Haris on the preceding night.

text: Yom HaAliyah[edit]

text: Yom HaAliyah (Aliyah Day) (Hebrew: יום העלייה) is an Israeli national holiday celebrated annually on the tenth of the Hebrew month of Nisan to commemorate Joshua having led the Israelites across the Jordan River into the Land of Israel while carrying the Ark of the Covenant.

text: Joshua tree[edit]

text: Legend has it that Mormon pioneers in the United States first referred to the yucca brevifolia agave plant as the Joshua tree because its branches reminded them of Joshua stretching his arms upward in supplication, guiding the travelers westward.[56]


document_title: Singin' in the Rain

question_text: who played lina in singing in the rain

question_tokens: who played lina in singing in the rain

text: Singin' in the Rain

text: Plot[edit]

text: Don Lockwood (Gene Kelly) is a popular silent film star with humble roots as a singer, dancer, and stuntman. Don barely tolerates his vain, cunning, and shallow leading lady, Lina Lamont (Jean Hagen), though their studio, Monumental Pictures, links them romantically to increase their popularity. Lina is convinced they are in love, despite Don's protestations otherwise.

text: At the premiere of his newest film, The Royal Rascal, Don tells the gathered crowd an exaggerated version of his life story, including his motto: "Dignity, always dignity." His words are humorously contradicted by flashbacks showing him alongside his best friend Cosmo Brown (Donald O'Connor). To escape from his fans after the premiere, Don jumps into a passing car driven by Kathy Selden (Debbie Reynolds). She drops him off, but not before claiming to be a stage actress and sneering at his "undignified" accomplishments as a movie star.

text: Later, at a party, the head of Don's studio, R.F. Simpson (Millard Mitchell), shows a short demonstration of a talking picture,[a] but his guests are unimpressed. To Don's amusement, Kathy pops out of a mock cake right in front of him, revealing herself to be a chorus girl. Furious at Don's teasing, she throws a real cake at him, only to hit Lina right in the face. She runs away. Don is smitten with Kathy and searches for her for weeks. While filming a love scene, Lina tells him that she had Kathy fired. Don finally finds Kathy working in another Monumental Pictures production. She confesses to having been a fan of his all along.

text: After a rival studio has an enormous hit with its first talking picture, the 1927 film The Jazz Singer, R.F. decides he has no choice but to convert the next Lockwood and Lamont film, The Duelling Cavalier, into a talkie. The production is beset with difficulties, including Lina's grating voice and strong New York accent. An exasperated diction coach tries to teach her how to speak properly, but to no avail. The Duelling Cavalier's test screening is a disaster; the actors are barely audible thanks to the awkward placing of the microphones, Don repeats the line "I love you" to Lina over and over, to the audience's derisive laughter,[b] and in the middle of the film, the sound goes out of synchronization, with hilarious results as Don's voice is heard while Lina is speaking and vice versa.

text: Don, Kathy and Cosmo come up with the idea to turn The Duelling Cavalier into a musical called The Dancing Cavalier, complete with a modern musical number called "Broadway Melody". Cosmo, inspired by a scene in The Duelling Cavalier where Lina's voice was out of sync, suggests that they dub Lina's voice with Kathy's. R.F. approves the idea but tells them not to inform Lina about the dubbing. When Lina finds out, she is infuriated. She becomes even angrier when she discovers that R.F. intends to give Kathy a screen credit and a big publicity buildup afterward. Lina threatens to sue R.F. unless he orders Kathy to continue working uncredited as Lina's voice. R.F. reluctantly agrees to her demands, as a clause in her contract states that she can sue whenever denied a role of her choosing.

text: The premiere of The Dancing Cavalier is a tremendous success. When the audience clamors for Lina to sing live, Don, Cosmo, and R.F. tell her to lip sync into the microphone while Kathy, hidden behind the curtain, sings into a second one. While Lina is "singing," Don, Cosmo and R.F. gleefully raise the curtain, revealing the fakery. Lina flees. A distressed Kathy tries to run away as well, but Don proudly announces to the audience that she's "the real star of the film." Later, Kathy and Don kiss in front of a billboard for their new film, Singin' in the Rain.

text: Cast[edit]

text:
Gene Kelly as Don Lockwood. His performance in the song "Singin' in the Rain" is now considered to be iconic.[5]
Debbie Reynolds as Kathy Selden. Directors Gene Kelly and Stanley Donen insisted that Reynolds was always first in their minds for the role.[6] Although the film revolves around the idea that Kathy has to dub over for Lina's voice, in the scene where Kathy is dubbing a line of Lina's dialogue ("Our love will last 'til the stars turn cold"), Jean Hagen's normal voice is used.[7][8][9]
Donald O'Connor as Cosmo Brown, Don's lifelong pal, and vaudeville partner, who becomes the head of Monumental Pictures' music department.
Jean Hagen as Lina Lamont. Fresh off her role in The Asphalt Jungle, Hagen read for the part for producer Arthur Freed. She did a dead-on impression of Judy Holliday's Billie Dawn character from Born Yesterday, which won her the role.
Millard Mitchell as R.F. Simpson. The initials of the fictional head of Monumental Pictures are a reference to producer Arthur Freed. R.F. also uses one of Freed's favorite expressions when he says that he "cannot quite visualize it" and has to see it on film first, referring to the "Broadway Melody" sequence. This is a joke, since the audience has just seen it.
Cyd Charisse as the long-legged woman in the green sequined dress and Louise Brooks hair who vamps Gene Kelly in the "Broadway Melody" sequence.
Douglas Fowley as Roscoe Dexter, the director of Don and Lina's films.
Rita Moreno as Zelda Zanders, the "Zip Girl" and Lina's friend.

text: Uncredited

text:
King Donovan as Rod, head of the publicity department at Monumental Pictures.
Judy Landon as Olga Mara, a silent screen vamp who attends the premiere of The Royal Rascal.
Madge Blake as Dora Bailey, a radio show host.
Kathleen Freeman as Phoebe Dinsmore, Lina's diction coach.
Bobby Watson as diction coach during the "Moses Supposes" number.
Jimmy Thompson as the singer of "Beautiful Girl".
Mae Clarke as the hairdresser who puts the finishing touches on Lina Lamont's hairdo.

text: Songs[edit]

text: Singin' in the Rain was originally conceived by MGM producer Arthur Freed, the head of the "Freed Unit" responsible for turning out MGM's lavish musicals, as a vehicle for his catalog of songs written with Nacio Herb Brown for previous MGM musical films of the 1929–39 period.[10] Screenwriters Betty Comden and Adolph Green wrote two entirely new songs, "Make 'Em Laugh" and "Moses Supposes", the latter with music director Roger Edens providing the music. (see below).[11]

text: All songs have lyrics by Freed and music by Brown unless otherwise indicated.[11] Some of the songs, such as "Broadway Rhythm," "Should I?," and most notably "Singin' in the Rain," have been featured in numerous films. The films listed below mark the first time each song was presented on screen.

text:
"Fit as a Fiddle (And Ready for Love)" from College Coach (1933)[12] (music by Al Hoffman and Al Goodhart, lyrics by Freed)
"Temptation" (instrumental only) from Going Hollywood (1933)
"All I Do Is Dream of You" from Sadie McKee (1934)[11]
"Singin' in the Rain" from The Hollywood Revue of 1929 (1929)[11]
"Make 'Em Laugh," considered an original song, but bearing a striking resemblance to Cole Porter's "Be a Clown," used in another MGM Freed-produced musical, The Pirate (1948). Credited to Comden and Green.
"Beautiful Girl Montage" comprising "I've Got a Feelin' You're Foolin'" from Broadway Melody of 1936 (1935),[11] "The Wedding of the Painted Doll" from The Broadway Melody (1929),[11] "Should I?" from Lord Byron of Broadway (1930)[11] and "Beautiful Girl" from Stage Mother (1933)[11]
"You Were Meant for Me" from The Broadway Melody (1929)[11]
"You Are My Lucky Star" from Broadway Melody of 1936 (1935)[11]
"Moses Supposes" (music by Roger Edens, lyrics by Comden and Green)
"Good Morning" from Babes In Arms (1939)[11]
"Would You?" from San Francisco (1936)[11]
"Broadway Melody" composed of "The Broadway Melody" from The Broadway Melody (1929)[11] and "Broadway Rhythm" from Broadway Melody of 1936 (1935)[11] The music for the "Broadway Ballet" section is by Nacio Herb Brown.[1]

text: Production[edit]

text: Revisions from early drafts[edit]

text:
In an early draft of the script, the musical number "Singin' in the Rain" was to be sung by Reynolds, O'Connor, and Kelly, emerging from a restaurant after the flop preview of The Dueling Cavalier, to celebrate the idea of changing the film into a musical.[13]
Kelly singing "You Were Meant For Me" to Reynolds on an empty sound stage was not included in that draft. The number was originally conceived as Kelly singing a medley of other songs to her as they romped around various studio back lot sets.[14]
Rita Moreno was originally to have sung the lead in "I've Got a Feelin' You're Foolin'" with other showgirls, but this ended up as part of the "Beautiful Girl Montage" without her.[15]

text: Scenes filmed but cut before release[edit]

text:
Gene Kelly sang a reprise of "All I Do is Dream of You" after the party at R.F. Simpson's house when Kelly chases after Reynolds. The song, ending in Kelly's bedroom, was cut from the release version after two previews, and the footage has been lost.[16]
Reynolds' solo rendition of "You Are My Lucky Star" (to a billboard showing an image of Lockwood) was cut after previews.[16] This number has survived and is included on the original soundtrack and DVD version of the film.[17]
In the steamy "Vamp Dance" segment of the "Broadway Melody Ballet" with Cyd Charisse and Gene Kelly, reviewers from both the Production Code and the Catholic Church's Legion of Decency objected to a brief, suggestive pose or movement between the dancers. Although there is no precise documentation of what or where it was, close examination of footage toward the end of the dance shows an abrupt cut when Charisse is wrapped around Kelly, indicating the probable location.[18]

text: Other notes[edit]

text: In the famous dance sequence in which Gene Kelly sings the title song while spinning an umbrella, splashing through puddles and getting soaked to the skin, Kelly was sick with a 103 °F (39 °C) fever.[19][20] The rain in the scene caused Kelly's wool suit to shrink during filming. A common myth is that Kelly managed to perform the entire song in one take, thanks to cameras placed at predetermined locations. However, this was not the case, as the filming of the sequence took place over 2–3 days.[21] Another myth is that the rain was mixed with milk in order for the drops to show up better on camera; but the desired visual effect was produced, albeit with difficulty, through backlighting.[22][23]

text: Debbie Reynolds was not a dancer when she made Singin' in the Rain; her background was as a gymnast.[17] Kelly apparently insulted her for her lack of dance experience, upsetting her. In a subsequent encounter when Fred Astaire was in the studio, he found Reynolds crying under a piano. Hearing what had happened, Astaire volunteered to help her with her dancing. Kelly later admitted that he had not been kind to Reynolds and was surprised that she was still willing to talk to him afterwards. After shooting the "Good Morning" routine, which had taken from 8:00 a.m. until 11:00 p.m. to shoot,[24] Reynolds' feet were bleeding.[17] Years later, she was quoted as saying that "Singin' in the Rain and childbirth were the two hardest things I ever had to do in my life."[25]

text: Donald O'Connor had to stay in bed in the hospital for several days after filming the "Make 'Em Laugh" sequence, due to his smoking up to four packs of cigarettes a day.[21][26]

text: Most of the costumes from this film were eventually acquired by Debbie Reynolds and held in her massive collection of original film costumes, sets, and props. Many of these items were sold at a 2011 auction in Hollywood. While most items were sold to private collectors, Donald O'Connor's green check "Fit As a Fiddle" suit and shoes were purchased by Costume World, Inc. They are now on permanent display at the Costume World Broadway Collection Museum in Pompano Beach, Florida.[citation needed]

text: Reception[edit]

text: According to MGM records, during the film's initial theatrical release, it made $3,263,000 in the US and Canada and $2,367,000 internationally, earning the studio a profit of $666,000.[27] It was the tenth highest-grossing movie of the year in the US and Canada.[28][29]

text: Critical response[edit]

text: On the review aggregator website Rotten Tomatoes, the film had a score of a perfect 100% "Certified fresh" approval rating based on 49 reviews with an average rating of 9.2/10, the website's critical consensus reads: "Clever, incisive, and funny, Singin' In The Rain is a masterpiece of the classical Hollywood musical."[30]

text: Awards and honors[edit]

text: For her role as Lina Lamont, Jean Hagen was nominated for the Academy Award for Best Supporting Actress. The film was also nominated for Best Original Music Score for Lennie Hayton.

text: Donald O'Connor won the Golden Globe Award for Best Actor in a Motion Picture – Musical or Comedy for his portrayal of Cosmo Brown.[31] Betty Comden and Adolph Green received the Writers Guild of America Award for Best Written American Musical.[32]

text: Singin' in the Rain has appeared twice on Sight & Sound's list of the ten best films of all time, in 1982 and 2002. Its position in 1982 was at number 4 on the critics list; on the 2002 critics' list, it was listed as number 10, and it tied for 19 on the directors' list.[33]

text: Review aggregate website Rotten Tomatoes reported that 100% of critics gave the film a positive review based on 49 reviews, with an average score of 9.2/10. The film is currently ranked as No. 14 on Rotten Tomatoes' list of best rated films.[34] Rotten Tomatoes summarizes the critical consensus as, "Clever, incisive, and funny, Singin' in the Rain is a masterpiece of the classical Hollywood musical."[35] In 2008, Singin' in the Rain was placed on Empire's 500 Greatest Movies of All Time List, ranking at #8, the highest ranked G-rated movie on the list.

text: In 1989, Singin' in the Rain was among the first 25 films chosen for the newly established National Film Registry for films that are deemed "culturally, historically or aesthetically significant" by the United States Library of Congress and selected for preservation.

text: The film is recognized by the American Film Institute in these lists:

text:
1998: AFI's 100 Years...100 Movies – #10[36]
2000: AFI's 100 Years...100 Laughs – #16[37]
2002: AFI's 100 Years...100 Passions – #16[38]
2003: AFI's 100 Years...100 Heroes & Villains:

Lina Lamont – Nominated Villain[39]

2004: AFI's 100 Years...100 Songs:

"Singin' in the Rain" – #3[40]
"Make 'Em Laugh" – #49[41]
"Good Morning" – #72[42]

2005: AFI's 100 Years...100 Movie Quotes:

Lina Lamont: "What do they think I am, dumb or something? Why, I make more money than Calvin Coolidge! Put together!" – Nominated[43]

2006: AFI's Greatest Movie Musicals – #1[44]
2007: AFI's 100 Years...100 Movies (10th Anniversary Edition) – #5[45]

text: Home media[edit]

text: The 40th Anniversary Edition VHS version released in 1992 includes a documentary, the original trailer, and Reynolds' solo rendition of "You Are My Lucky Star," which had been cut from the final film.[46]

text: According to the audio commentary on the 2002 Special Edition DVD, the original negative was destroyed in a fire. Despite this, the film was digitally restored for its DVD release. A Blu-ray Ultimate Collector's Edition was released in July 2012.

text: Adaptations[edit]

text: Comic book adaptation

text: Eastern Color Movie Love #14 (April 1952)[47]

text:
Stage adaptation
The Broadway musical Singin' in the Rain was adapted from the motion picture, and the plot of the stage version closely adheres to the original. Directed and choreographed by post-modern choreographer Twyla Tharp, the opening night cast starred Don Correia as Don Lockwood, Mary D'Arcy as Kathy Selden, Richard Fancy as Roscoe Dexter, Faye Grant as Lina Lamont, and Peter Slutsker as Cosmo Brown. The musical opened on July 2, 1985 at the Gershwin Theatre after 39 previews, and ran for 367 performances, closing on May 18, 1986.[48]

text: In popular culture[edit]

text:
Kelly's hometown Pittsburgh Pirates games at PNC Park play the scene from the film during rain delays.[49]
"Singin' in the Rain" is sung mockingly by Alex DeLarge, played by Malcolm McDowell, in the rape scene in Stanley Kubrick's 1971 film A Clockwork Orange. The Gene Kelly version plays during the end credits.[50]
"Singin' in the Rain" is sung by Inspector Jacques Clouseau played by Peter Sellers as part of the extended version of the grocery scene from The Pink Panther Strikes Again in Blake Edwards 1982 film Trail of the Pink Panther.
In the 1989 Woody Allen film Crimes and Misdemeanors, Cliff (Woody Allen) and Halley (Mia Farrow) watch Singin’ in the Rain at Cliff’s apartment. Cliff claims to watch the film “every few months to keep my spirits up.”
In their 1976 Christmas special, the British comedy act Morecambe and Wise parodied the "Singin' in the Rain" sequence.[51]
Gene Kelly's "Singin' in the Rain" sequence is one of the opening scenes of The Great Movie Ride at Disney's Hollywood Studios.[52] Kelly approved his Audio-Animatronics likeness prior to its delivery to Florida.[53]
The dance to the title song is parodied in the 2005 Broadway musical Spamalot in the dance break to "Always Look on the Bright Side of Life," complete with tap-dancing knights spinning bright yellow umbrellas around.[54]
The "Singin' in the Rain" sequence was featured in a 2005 Volkswagen Golf commercial, with Gene Kelly seen break-dancing in the street. Also featured was Mint Royale's version of the song accompanying the commercial.
Two songs from the film were featured in "The Substitute", a season 2 episode of the musical comedy television series Glee.
In the 2012 film Silver Linings Playbook, Jennifer Lawrence's character is inspired by a clip of Donald O'Connor and Gene Kelly dancing to "Moses Supposes" from Singin' in the Rain.
The 2013 anime short Gisoku no Moses features a young female ghost dancing with a pair of haunted dance shoes to the tune of "Moses Supposes."[55]
In the 2015 romantic drama film Brooklyn, Tony Fiorello (Emory Cohen) takes Eilis Lacey (Saoirse Ronan) out on a date to see the film. In the next scene, he emulates Gene Kelly's iconic swing on the lamppost.
The scene in which Gene Kelly sings "You Were Meant for Me" is featured in the 2015 Nancy Meyers film The Intern.
Singin' in the Rain is an inspiration for the 2016 musical film La La Land, directed by Damien Chazelle.[56]
The 2017 Eurovision entry of Italy, Occidentali's Karma, features the phrase "Communque vada panta rei, and Singing in the Rain".
The song "Good Morning" was featured in the Legends of Tomorrow Season 3 episode "Phone Home".[57]


document_title: Freedom of the City

question_text: what does getting the key to the city mean

text: Freedom of the City

text: Military privilege[edit]

text: Freedom of the City is an ancient honour granted to martial organisations, allowing them the privilege to march into the city "with drums beating, colours flying, and bayonets fixed".[1]

text: This honour dates back to ancient Rome which regarded the "pomerium", the boundary of the city, as sacred. Promagistrates and generals were forbidden from entering it, and resigned their imperium immediately upon crossing it. An exception was made for victory celebrations (called triumphs), during which the victorious general would be permitted to enter for one day only. Under the Republic, soldiers also lost their status when entering, becoming citizens: thus soldiers at their general's triumph wore civilian dress. Weapons were also banned inside the pomerium for religious and traditional reasons. (The assassination of Julius Caesar occurred outside this boundary.)

text: Similar laws were passed by other European cities throughout the Medieval era, to protect public security and civic rights, even against their own king's troops. As a result, soldiers would be forced to camp outside the walls of the city during the winter months. The Freedom of the City was an honour granted only to troops which had earned the trust of the local populace, either through some valiant action or simply by being a familiar presence.[1]

text: Today, martial freedom of the city is an entirely ceremonial honour, usually bestowed upon a unit with historic ties to the area, as a token of appreciation for their long and dedicated service. The awarding of the Freedom is often accompanied by a celebratory parade through the city.

text: Entitlement to civil privileges[edit]

text: A slightly more common freedom of the city is connected to the medieval concept of "free status", when city and town charters drew a distinction between freemen and vassals of a feudal lord. As such, freemen actually pre-date 'boroughs'. Early freedom of the boroughs ceremonies had great importance in affirming that the recipient enjoyed privileges such as the right to trade and own property, and protection within the town.

text: In modern society, the award of honorary freedom of the city or borough tends to be entirely ceremonial, given by the local government in many towns and cities on those who have served in some exceptional capacity, or upon any whom the city wishes to bestow an honour.

text: United Kingdom[edit]

text: Before parliamentary reform in 1832, freedom of the city or town conferred the right to vote in the 'parliamentary boroughs' for the MPs. Until the Municipal Corporations Act 1835 the freemen were the exclusive electorate for some of the boroughs. These two acts together curtailed the power of the freemen and extended the franchise to all 'householders' (defined as local rate payers; in fact therefore property owners). The private property belonging to the freemen collectively was retained. The freemen of York, Oxford and Newcastle upon Tyne still own considerable areas within their towns, although the income is effectively given to support charitable objects. The Local Government Act 1972 specifically preserved freemen's rights.[2] The Local Democracy, Economic Development and Construction Act 2009 removed any restrictions entitling only men to be freemen.[3]

text: Today, the grant of honorary freedom in the United Kingdom is governed by the Local Government Act 1972 (as amended by the Local Democracy, Economic Development and Construction Act 2009). The 1972 Act enabled the councils of cities, royal boroughs, boroughs, and parishes (or, in Wales, communities) with the status of a royal town to confer the status of honorary freeman on "persons of distinction and persons who have, in the opinion of the council, rendered eminent services" to the local area.[4] The 2009 Act extends the ability to grant the status of honorary freeman to any county, city, district, borough, town, parish or community council (so removing the requirement for the town to have 'royal' status, and also enabling county councils to confer the honour).[5] A special meeting of the council can grant the honour by passing a resolution with a two-thirds majority at a specially convened meeting.

text: The exact qualifications for borough freedom differ between each city or town, but generally fall into two categories, 'patrimony' (inheritance) and 'servitude' (apprenticeship). For example, in Chester, only the children or grandchildren of freemen may apply for admission. In York, this extends to great- and great-great-grandchildren, and apprenticeship to a freeman of the city will also allow admission.[6] In Great Grimsby, the widow of a freeman passes his rights to her second husband, who retains the privilege after either divorce from or death of the widow. The borough freedom is strongest in York, Chester, Newcastle upon Tyne and Coventry; in Coventry, freedom is qualified by having served an apprenticeship. Durham and Northampton have extended their admission criteria to those who have served an apprenticeship without being 'bound' (trained) by a freeman directly. Freemen of Newcastle upon Tyne are bestowed the right to graze cattle on the town moor.[7]

text: Freedom of the City of London[edit]

text: In England, the most established borough freedom is that conferred by the Freedom of the City of London, first recorded in 1237. This is closely tied to the role and status of the livery companies. From 1835, the freedom "without the intervention of a Livery Company" has been bestowed by a general resolution of Common Council, by "redemption" (purchase), at one time for an onerous sum. Now the Freedom can be obtained by servitude, by patrimony, by nomination, or by presentation via a Livery Company. Freedom by nomination by two sponsors is available for a fee (known as a "fine"), of £100 as of  2018[update], and free to those on the electoral roll of the City.[8]

text: New freemen are enrolled in a ceremony in Guildhall, when they receive a guide to conducting their lives in an honourable fashion and an impressive sealed certificate. Freemen's children get admission preference at the City of London Freemen's School. There are a number of rights traditionally but apocryphally associated with freemen—the right to drive sheep and cattle over London Bridge; to a silken rope, if hanged; to carry a naked sword in public; or that if the City of London Police finds a freeman drunk and incapable, they will bundle him or her into a taxi and send them home rather than throw them into a cell. While sheep have occasionally been driven over London Bridge by Freemen on special occasions, these "privileges" are now effectively symbolic.

text: The right to herd sheep and cattle across London's four bridges technically no longer applies, as there are no livestock markets in the city.[9] Nevertheless, this right has been exercised, or the city has granted permission, on several occasions in modern times:

text:
On 19 August 1999, Jef Smith, a freeman of London walked two sheep over Tower Bridge to bring attention to the rights of older citizens.[9]
On 17 June 2006, a flock of about thirty sheep was driven across the Millennium Bridge to mark the start of London Architecture Week.[10]
On 31 August 2008, Amanda Cottrell, former High Sheriff of Kent, marched six rams across London Bridge to promote fundraising for the restoration of Canterbury Cathedral and "a scheme backing local food production".[11]
On 17 September 2008, the Lord Mayor of London, David Lewis, and some 500 freemen drove a flock of Romney ewes in relay across London Bridge to raise funds for the Lord Mayor's charities (Orbis and Wellbeing of Women).[12]
On 7 April 2013, actor and presenter Stephen Fry drove Grace, a year-old lamb, over London Bridge for a documentary about becoming a freeman, Stephen Fry's Key To The City.[13][14]

text: By 2015, the driving of sheep across the bridge had become an annual event, organised by the Worshipful Company of Woolmen livery company, typically to raise funds for the Lord Mayor's Appeal and the Worshipful Company of Woolmen.[15][16]

text: Freedom of the City of York[edit]

text: York has a long history of freemen dating back to the Anglo-Saxon period, with records dating back to 1272.[17]  Freemen may claim their rights through patronage (as far back as their great-great-grandparent, there are records of women being admitted in York in medieval times, a right forgotten for a time until the late 1970s when the gild carried out research and rediscovered it) or apprenticeship. Once 'sworn in', freemen can join the Gild (archaic spelling used) of Freemen who continue to take an interest in the affairs of the city.  New admissions are made every year (usually October) following an admission ceremony with the Lord Mayor at the Guildhall.

text: Ireland[edit]

text: In Ireland, borough freedom of the city is generally given to noted foreign and national dignitaries and the list rarely exceeds a few dozen. As in the United Kingdom, the title generally comes with various ancient privileges – for instance, freemen of Dublin are allowed the right to vote in certain elections, bring goods for sale in the city without customs and the right to pasture sheep on common ground such as College Green and St. Stephen's Green.

text: Key to the city[edit]

text: In some countries, such as the United States, an ornamental key – the "key to the city" – is presented to esteemed visitors, residents, or others whom the city wishes to honour. This practice is a variation on the freedom of the city tradition, and has a similar symbolic meaning; evoking medieval walled cities, the gates of which would be guarded during the day and locked at night, the key symbolises the freedom of the recipient to enter and leave the city at will, as a trusted friend of city residents.[18]

text: In some cities in the Netherlands, Belgium, and Germany, the key to the city is given to the so-called "prince carnival (nl)" who leads the carnivals which take place the week prior to Septuagesima. The tradition is that the mayor steps down for this period and power is transferred to the prince carnival, who then returns the key at the end of Shrove Tuesday/Mardi Gras. Today, the handing over of the key is mostly symbolic and marks the start and end of the carnival.

text: In Calgary, Alberta, Canada, instead of a key, esteemed visitors receive a white cowboy hat and usually recite one of two oaths (one formal, the other more silly) to become honorary Calgarians.[19]