At the intersection between psychoanalysis (Freudian and Lacanian) and philosophy, this book is a glimpse into the life of patients, into desire and love, and into the fate of the relationship between men and women.

Bringing Jean Genet and Jacques Lacan into dialogue, James Penney examines the overlooked similarities between Genet's literary oeuvre and Lacanian psychoanalysis, uncovering in particular their shared ontology of fragility and incompletion. This book exposes the two thinkers' joint and unwavering ontological conviction that the representations that make up the world of appearances are inherently enigmatic: inscrutable, not only on the level of their problematic link to knowledge and meaning, but also, more fundamentally, as concerns the reliability of their existence. According to Genet and Lacan, the signification of words and images will forever remain unfulfilled, just like the whole of reality, as if prematurely removed from the oven, under-baked. Genet, Lacan and the Ontology of Incompletion reveals how, in the same manner as Lacan's psychoanalytic act, Genet's acts of poetry further seek to expose the fragile prop that holds our reality together, baring the fissures in being for which fantasy normally compensates. Moving away from scholarship that considers Genet's plays, novels, sexuality and politics in isolation, Penney explores the whole span of Genet's work, from his early novels to the posthumously-published Prisoner of Love and, combining this with psychoanalysis, opens up new avenues for thinking about Genet, Lacan and our wanting being.

Unusual focus on healing factional divisions in psychoanalysis * Contains contributions from internationally respected clinicians * Offers a thoughtful and practical guide to working effectively with other analysts in a variety of settings

What happens in our unconscious minds when we listen to, produce or perform popular music? The Unconscious - a much misunderstood concept from philosophy and psychology - works through human subjects as we produce music and can be traced through the music we engage with. Through a new collaboration between music theorist and philosopher, Smith and Overy present the long history of the unconscious and its related concepts, working systematically through philosophers such as Schopenhauer and Nietzsche, psychoanalysts such as Freud and Lacan, to theorists such as Deleuze and Kristeva. The theories offered are vital to follow the psychological complexity of popular music, demonstrated through close readings of individual songs, albums, artists, genres, and popular music practices. Among countless artists, Listening to the Unconscious draws from Prince to Sufjan Stevens, from Robyn to Xiu Xiu, from Joanna Newsom to Arcade Fire, from PJ Harvey to LCD Sound System, each of whom offer exciting inroads into the fascinating worlds of our unconscious musical minds. And in return, theories of the unconscious can perhaps takes us deeper into the heart of popular music.

Unusual focus on healing factional divisions in psychoanalysis * Contains contributions from internationally respected clinicians * Offers a thoughtful and practical guide to working effectively with other analysts in a variety of settings

Freud was right: mind and brain evolved together, adapting progressively to cultural change; responding regressively to wars, genocides, and forced migrations. Freud traced innate conflicts between pleasure and aggression in each stage of individual development to corresponding development in cultural stages. Cultural trauma that induces PTSD with a loss of secure identity in one generation induces collective phantasies (mythologies) among succeeding generations, and this may form cultural syndromes of revenge and restitution. Families, tribes, clans, and religious communities can regress together to infant and childhood stages. They may breed heroes, sociopaths, revolutionaries-or potential terrorists vulnerable to the siren call of internet shamans. How Culture Runs (and sometimes ruins) the Brain presents neuroscience findings, revealing fantasy as the brain's default mode, as it alters identity during unbearable trauma or loss. The book presents case histories of cultural conflicts among individuals, tribes, and nations, using the examples of the Boston Marathon Bombers, Bowe Bergdahl's iconic trial, the Orlando Shooter, and regressive American players in the election of 2016. Conflicting forms of cultural narcissism determine economic survival: the immature narcissism of Trump and his followers challenges the mature narcissism that hid Hillary Clinton's hubris. Immature narcissistic oligarchs can act out their economic dominance to deal with the fear of extinction of their own identity. Some terrorists groups use mature global technology in the service of immature fundamentalist identity.

In this book, John Hanwell Riker develops and expands the conceptual framework of self psychology in order to offer contemporary readers a naturalistic ground for adopting an ethical way of being in the world. Riker stresses the need to find a balance between mature narcissism and ethics, to address and understand differences among people, and to reconceive social justice as based on the development of individual self. This book is recommend for readers interested in psychology and philosophy, and for those who wonder what it means to be human in the modern age.

In this important new collection of essays, Jonathan Sklar argues that the founding tension between Freud's commitment to interpretation and Ferenczi's extra parameter of 'being in the experience' has a central place/key role to play in contemporary psychoanalytic debate, and that this tension can best be understood by returning to the place of trauma in psychoanalysis. Taking this debate into the heart of the clinical setting, a set of extensive, penetrating and often disturbing case studies examine the evocation of the real as early trauma for many patients and its subsequent mental development - a case of schizophrenia, a man with a severe Tic (spasmodic Torticollis), and a neurotic with a somatic resistance to ending a long analysis.

Anyone who's called upon to address a problem and the relative sense of confusion associated with it, above all those who do so in a professional capacity, must have at least a basic knowledge of the underlying psychology. In fact, in order to effectively perform one's own institutional role, as well as any unforeseeable tasks that may be imposed by the specific circumstances, it is crucial to have a certain familiarity with the basic principles of this discipline, which marks a borderline between the rigidity of the exact sciences and the flexibility of the social sciences. This book is dedicated at all those working in the field of security, emergency and risk management, including: engineers, psychologists, public authorities, armed forces personnel, para-medical staff and health workers, Civil Protection personnel, Firefighters, etc.

This book offers a new theoretical framework within which to understand "the mind-body problem". The crux of this problem is phenomenal experience, which Thomas Nagel famously described as "what it is like" to be a certain living creature. David Chalmers refers to the problem of "what-it-is-like" as "the hard problem" of consciousness and claims that this problem is so "hard" that investigators have either just ignored the issue completely, investigated a similar (but distinct) problem, or claimed that there is literally nothing to investigate - that phenomenal experience is illusory. This book contends that phenomenal experience is both very real and very important. Two specific "biological naturalist" views are considered in depth. One of these two views, in particular, seems to be free from problems; adopting something along the lines of this view might finally allow us to make sense of the mind-body problem. An essential read for anyone who believes that no satisfactory solution to "the mind-body problem" has yet been discovered.

In a "return" to Edmund Husserl and Sigmund Freud, Intimacy and the Anxieties of Cinematic Flesh explores how we can engage these foundational thinkers of phenomenology and psychoanalysis in an original approach to film. The idea of the intimate spectator caught up in anxiety is developed to investigate a range of topics central to these critical approaches and cinema, including: flesh as a disruptive state formed in the relationships of intimacy and anxiety; time and the formation of cinema's enduring objects; space and things; the sensual, the "real" and the unconscious; wildness, disruption, and resistance; and the nightmare, reading "phantasy" across the critical fields. Along with Husserl and Freud, other key thinkers discussed include Edith Stein, Roman Ingarden, Maurice Merleau-Ponty, Mikel Dufrenne in phenomenology; Melanie Klein, Ernest Jones, Julia Kristeva, and Rosine Lefort in psychoanalysis. Framing these issues and critical approaches is the question: how might Husserlian phenomenology and Freudian/Lacanian psychoanalysis, so often seen as contradistinctive, be explored through their potential commonalities rather than differences? In addressing such a question, this book postulates a new approach to film through this phenomenological/psychoanalytic reconceptualization. A wide range of films are examined not simply as exemplars, but to test the idea that cinema itself can be a version of critical thinking.

In The Cult of Osama, Psychiatrist Peter Olsson examines Osama bin Laden's early life experiences and explains, from a psychoanalytical perspective, how those created a mind filled with perverse rage at America, as well as why his way of thinking makes him in many cases a hero to Arab and Muslim youths. "Many other writings totally demonize bin Laden, and therein strangely play into putting this troubled man onto a pedestal," says Olsson, who spent 25 years on a social psychological and psychoanalytical study of destructive cults and cult leaders. There are many journalistic, political, military, and intelligence books about bin Laden and his terror cult group. But this one offers a purely psychological and psychobiographical perspective on bin Laden and his mushrooming influence. Bin Laden's destructive "Pied Piper" appeal, leading youths to murder others and even themselves in suicide missions, stems from the peculiar and profoundly important synchrony of shared trauma and pain between bin Laden and Arab/Muslim youth, says Olsson. "And we in the West neglect this topic, at our own peril." Among the insights Olsson provides as he traces the psychological threads of narcissistic wounds and unresolved grief from Osama's childhood are the death of his father when Osama was 10, separation from his mother even earlier, the humiliation of Osama as the "son of a slave" in his father's household, and his lifelong search for a surrogate older brother and father figures among radical Islamist teachers and mentors. Olsson also spotlights the idea that Osama experienced "dark epiphanies" as a young adult which further magnified and focused his unresolved disappointments and narcissistic rage. Thispsychobiography of one of the world's most notorious terrorists, written by an Assistant Professor at Dartmouth Medical School, shows how understanding the psychohistory and mindset of bin Laden could help prevent the development and actions of home-grown American and Western terrorists and their cells.