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This is a rare autobiographical history written from the center of the inner circle of psychoanalysis. Today, only a few psychoanalysts remain who have Dr. Rangell's unique, insider's view of the last half century of psychoanalytic history. His close associations with the major contributors to theory during this time permit him to chronicle the constant marriage of people and ideas that has been the hallmark of the psychoanalytic community over the previous decades. His insights are enhanced by his leadership role across the spectrum of psychoanalytic organizations (local, national, and international) that has allowed him to witness and participate in the great debates of our time. Written as Dr. Rangell approached the age of 90, this chronicle possesses the same clarity and incisiveness that has always characterized Rangell's writing. He is still the tough-minded thinker ready to challenge the fuzzy thinking that threatens to split psychoanalysis into factions.In this work, Dr. Rangell gives us his valuable perspective on the significant individuals in psychoanalysis and their ideas: from the early dissension of the 20s and 30s to the war years, to the "golden years" of the 50s and early 60s where complications in the field manifested in the splitting of Institutes. He goes on to cover the turmoil surrounding the theoretical debates of the 70s, followed by his look at the attempt at pluralism in the 80s, the eclecticism of the 90s, and finishing with a discussion of the discipline as it is now. Then, using his own prodigious contributions to the great debates of our time, Dr. Rangell fuses divisive views into a unitary theory of psychoanalysis. This composite theory offers an amalgamated view that provides coherence in place of the fragmentation, personal warring, and disarray that constitutes the present state of psychoanalysis.

Broken hearts, edgy nerves, tightened throats—our emotions grab and take hold of us. But if our emotions appear obvious to us, are they necessarily real or universal? This, of course, is what researchers in physiology and psychology assert, but they will ultimately be disappointed. Vinciane Despret sets out in this book to show how some of our emotions, precisely those we thought were a natural part of our make-up, do not exist unless they have been inscribed in our subjectivity through the mediation of culture. Emotions do not exist per se, but only within relations to others. Anthropologists and ethnologists often return from distant regions and remote islands with emotions unknown to their peers at home, and which can only be expressed in the tribal tongue they have learned. Following such discoveries, one should not be surprised to find that anger does not exist among the Uktus, and the Ikfalus have to teach fear to their children. One only has to consider the emotions of other cultures and traditions to recognize that they are human productions with wide and significant variations, like good manners. Our emotions, finally, represent the way that we see the world and try to make it our own.

Possessed by Shadows is the story of two climbers who spend a year traveling from the rugged desert of Joshua Tree National Park to the Alps, the Himalayas, and the High Tatra mountains of Czechoslovakia.Philosophy professor Tom Valen narrates part of their story: the time he spent climbing with his wife, Molly, as she fought cancer. He also explores the journal she kept during the emotional period before her death, which occurred in the weeks before the Velvet Revolution in late 1989.Told in alternating voices as Tom relives that year, Molly's journal reveals compulsions that he never suspected, her romantic life from adolescence into adulthood, and a shocking revelation about Stefan, a fellow climber who had once saved Tom's life. In the final scene of the novel, the three old friends climb the highest mountain in the Tatras one last time, where they find a kind of redemption in the face of impending death.Possessed by Shadows is a tribute to selfless love and the bonds of friendship forged in the extremes of high mountains. It confronts us with the ultimate philosophical challenge: since we must die, how do we choose to live?

Lacan Today: Psychoanalysis, Science, Religion offers a lucid overview of the French psychoanalyst's work. In five sections--"The Structure of the Subject," "Epistemology," "Four Discourses," "There is No Sexual Rapport," and "God is Real,"--the book maps out Lacan's thought for the lay reader with unmatched clarity. It does this by building from Lacan's graph and formulas, which are often misunderstood. This formalization acts as a pedagogical tool of wonderful economy, offering a broad overview without neglecting the essential details. The chapters are summarized by a general graph that visually demonstrates Lacan's rigor and coherence.The book examines often-neglected aspects of Lacan's work, like problems in the history of science, epistemology, and religion, in order to show Lacan's relevance to today's world. It makes the case for Lacan as one of the most important thinkers of the twentieth century, whose reach extends beyond the discipline of psychoanalysis. Indeed, Lacan's thought should lead readers into a reexamination of philosophy, literature, art, politics, economy, and desire.In his introduction, Alexandre Leupin writes: "If the unconscious exists, then Lacan is the only twentieth-century thinker who has drawn the consequences of Freud's discovery to their ultimate limits. I propose here what some will take as bombastic hyperbole: Lacan's radical reevaluation of human thinking is comparable to Einstein's."Though Lacan's thought is making tremendous inroads in countries of Latin culture, it has been slowly fading from public awareness in the English-speaking world. Often Lacan has been nothing more than a pawn in the bundling of contradictory doctrines labeled as "French thought"; or he has been reduced to a means of exchange between psychoanalysts or specialists in the humanities. Leupin's contention is that what Lacan said or wrote is of interest to the general public and that his consignment to oblivion is reversible. This book demonstrates that Lacan's thinking has vast implications, not only for college professors or practicing psychoanalysts, but also for scientists, epistemologists, and every man and woman.

The study of topology examines the way something can change shape while still retaining the same properties. Jacques Lacan devoted the last part of his teaching to the topology of the subject. During the 50s, he gauged the topology of surfaces (torus, Moebius strips, Klein bottles, crosscaps) and from 1972 on, he studied the topology of knots (Borromean, the sinthome). Showing that bodily and mental life function topologically, he did what no one had done before: he added to the logic of how representations function, the logic of jouissance or libidinal meaning that "materializes" language by making desire, fantasy, and the partial drives ascertainable functions of it. For Lacan, topology is neither myth nor metaphor. It is the precise way we may understand the construction and appearance of the subject. Space is multidimensional in terms of both meaning and logic.Lacanian topology answers questions of post-structuralism while revealing the flaws in its theories. It also advances a 21st-century teaching that obviates symbolic logic and its positivistic assumptions. Applications are made to the clinic, to literature, and to the social sciences.The authors collected here include world renowned Lacanian topologists such as Jacques-Alain Miller, Jeanne Lafont, Jean-Paul Gilson, Pierre Skriabine, Juan-David Nasio, Jean-Michel Vappereau, and several new theorists from the United States and Europe.

The nexus of psychoanalytic, literary, and philosophical approaches in this book focuses on an intertextual reading of Woolf and Kristeva in order to address the enigma of the persistent suppression of women's contributions to culture. In spite of the efforts of feminist theory and history to turn the tide, this process is with us still. "I am the first of a new genus" (Mary Wollstonecraft). "When I looked around, I saw and heard of none like me" (Mary Shelley). "I look everywhere for grandmothers and find none" (Elizabeth Barrett Browning). "Why isn't there a tradition of the mothers?" (Virginia Woolf). "Women have 'no past, no history'" (Simone de Beauvoir). "I look for myself throughout the centuries and I don't see myself anywhere" (Helene Cixous). As Woolf noted, "strange spaces of silence" separate the solitary female utterances throughout history. The brutal vicissitudes of the contemporary reception of feminist thinkers, crushed between traditional academia and an anti-intellectualism that describes itself as activism, are symptoms of the fact that the conditions, which produced the "strange spaces of silence" and made the repetitive generic loneliness from Wollstonecraft to Cixous possible, are still operative. They have found their way into the present age as "reactionary conformity that manages to discredit any notion of feminine specificity or freedom that is not based on seduction-which means not based on reproduction and consumption" (Kristeva).The intertextual approach to Kristeva and Woolf brings to light "matricide" as the silent engine behind the stammering of female temporality. "Matricide" is offered as an entrance to the conceptualization of the cultural ramifications of a language that wavers between hypnotic passion and murder. As Joan Scott has demonstrated, the oscillations between phantasies of uniqueness and phantasies of fusion are characteristic of women's movements. Matricide in Language claims that these fantasies are subtended by imaginary matricide and that they can explain the extreme discursive practices that are characteristic of the debate in and around feminism.

As Middle-East Bureau Chief of the French Public television network and a resident of Jerusalem since 1968, Charles Enderlin has had unequaled access to leaders and negotiators on all sides. Here he takes the reader step-by-step along the path that began with the hope of agreement but led only to the ultimate collapse of the peace process. The dramatic account moves between the occupied territories and the negotiation tables as it follows the emotional shifts in the conflict from the 1995 assassination of Yitzhak Rabin to the years when Benjamin Netenyahu was in power. In a definitive account of the meetings at Camp David in July 2000, Enderlin details what was said between Israeli and Palestinian negotiators brought together by Bill Clinton in the presence of Yasir Arafat, President of the Palestinian Authority, and Israeli Prime Minister Ehud Barak.