When Jet McDonald cycled four thousand miles to India and back, he didn't want to write a straightforward account. He wanted to go on an imaginative journey. The age of the travelogue is over: today we need to travel inwardly to see the world with fresh eyes. Mind is the Ride is that journey, a pedal-powered antidote to the petrol-driven philosophies of the past. The book takes the reader on a physical and intellectual adventure from West to East using the components of the bike as a metaphor for philosophy, which is woven into the cyclist's experience. Each chapter is based around a single component, and as Jet travels he adds new parts and new philosophies until the bike is 'built'; the ride to India is completed; and the relationship between mind, body and bicycle made apparent.

Closely examining Jacques Lacan's unique mode of engagement with philosophy, Lacan with the Philosophers sheds new light on the interdisciplinary relations between philosophy and psychoanalysis. While highlighting the philosophies fundamental to the study of Lacan's psychanalysis, Ruth Ronen reveals how Lacan resisted the straightforward use of these works. Lacan's use of philosophy actually has a startling effect in not only providing exceptional entries into the philosophical texts (of Aristotle, Descartes, Kant and Hegel), but also in exposing the affinity between philosophy and psychoanalysis around shared concepts (including truth, the unconscious, and desire), and at the same time affirming the irreducible difference between the analyst and the philosopher. Inspired by Lacan's resistance to philosophy, Ruth Ronen addresses Lacan's use of philosophy to create a fertile moment of exchange. Straddling the fields of philosophy and psychoanalysis with equal emphasis, Lacan with the Philosophers develops a unique interdisciplinary analysis and offers a new perspective on the body of Lacan's writings.

The project examines the reasons for the many philosophical difficulties, and the failures, that Nietzsche sensed when he had concluded The Birth of Tragedy. The subsequent philosophical decision he made, on the way to reconceiving the classical ideas of tragedy, destiny, and martyrdom, allowed him to begin to conceive of what he would identify as a thinking devoted to affirmation. Everything he commits himself to writing after 1872, including the unpublished notes on myth from the Philosophenbuch, is a response to the disillusionment of his belief in Dionysos and the false promise of tragic affirmation. The Greek god had become a problem and an obstacle. Sustaining him, as a philosophical idea, was going to prove to be highly mixed; the struggle would become relentless. The Greek god is, in many ways, impossible to believe in as an ideal, in antiquity or for the present; and for a specific reason: the connection between the institution of the Dionysian festival and the religious ritual of sacrifice could not be ignored by Nietzsche. His sense of a "Dionysian nausea" has been overlooked. Tragedy and sacrifice are a binding relation in the Greek polis. Nietzsche seems to recognize the fact and commits himself to directly confronting the tragedy/sacrifice relation in all his subsequent works and with the intent on being a unique, individual resource for the truth of his self-revelations. He identifies himself with a new conception of the martyr (the witness) in order to provide an alternative to the classical martyr as the victim of violence and death and who, moreover, is executed by the state. Socrates and Jesus are omni-present for him. Nietzsche presents himself as new world-historical alternative and the self-revelations of a witness for the individuals he will often call (especially in Thus Spoke Zarathustra) his friends and neighbours and disciples. Is the whole of his philosophical enterprise successful? Do his self-revelations lead to the creation of the free spirit and therefore give him some assurance about the future of his legacy? Or does his commitment to the eternal recurrence, for example, lead him to a terrible realization? The study presents the force of Nietzsche's thought as he created the resources, which he hoped could be effectively transferred to a reader, to begin to create an affirmative reality he defines from out of the fullness of the free spirit and the philosopher.