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.

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.

What are the environments, the public spaces, in which ordinary people become participants in the complex, ambiguous, engaging conversation about democracy: participators in governance rather than spectators or complainers, victims or accomplices? What are the roots, not simply of movements against oppression, but also of those democratic social movements which both enlarge the opportunities for participation and enhance people's ability to participate in the public world?
In "Free Spaces," Sara M. Evans and Harry C. Boyte argue for a new understanding of the foundations for democratic politics by analyzing the settings in which people learn to participate in democracy. In their new Introduction, the authors link the concept of free spaces to recent theoretical discussions about community, public life, civil society, and social movements.

Minding the Social Brain -Virtual Foundation Stone For the initiative to fund a decade-long BRAIN ACTIVITY MAP -BAM as in OBAMA A generation of social neuroscientists uses acronyms to identify the structural neural networks revealed in the NIH Human Connectome Project. They know that a medial brain hub of nodal networks, the Default Mode (DM), uses most of the brain's activation energy. Responding to the unexpected, it adapts the brain's predictive capacity by learning-modifying its own synaptic structure. During syndrome formation in brain damage, depression, traumatic anxiety, or psychosis, the DM maintains familiar mental fantasy and reverie-even when its core networks should be processing new data for adaptive problem-solving. Alzheimer's disease decimates all the nodes of this hub. Just as industry alongside government generated our genome code, researchers worldwide in the private sector and government are already exploring how a brain's emergent property unifies its mind. Alert to perspectives that determine their future, workers in the social field have to develop their own emergent learning. Dr. Harris here provides a Rosetta Stone for exploring neural networks, mental hubs, mind/brain synthesis-and institutions that externalize these structures. Extending Freud's discovery of a person's dynamic unconscious, he depicts a dynamic social unconscious mediating social, economic, and political policy. From this perspective he presents contemporary and historical social syndromes. Collective PTSD, for instance, manifests in global criminal economies, widespread poverty, media escapism, and political denial. International Psychoanalytic Books (IPBooks.net) and distributor Jason Aronson, Inc. are happy to present this compelling analysis of individual and collective syndromes that have their own emergent sources in both social process and brain process.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Cofiant A Phregethau Y Parch. Evan Harries Thomas Levi, Evan Harries

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