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This book questions whether 'autonomy' is a pivotal psychotherapeutic value. Basing his discussion upon the key Kleinian concept of 'projective identification', the author argues that 'integration' should be the aim of psychoanalysis, and - furthermore - that actions can be judged ethical or unethical according to whether they foster or hinder integration.
Psychoanalysis and Other Disciplines Confront Prejudice: Discrimination Against the Other presents interdisciplinary perspectives on prejudice. This book considers both the negative and positive implications of a priori transmission of values and knowledge. It examines various aspects of prejudice from the perspectives of psychoanalysis, biology, sociology and law. The contributors consider prejudice to be a judgement that precedes experience; it organises and discriminates the events and facts we must assess to understand the world around us, thereby helping us make sense of the world of words, concepts, networks and values into which we are born. Chapters cover a range of topics such as racism, superstition, discrimination and prejudice in psychoanalytic practice. This volume provides a path-breaking treatment of prejudice and how it affects our lives and interactions with others. Psychoanalysts in training and in practice will find this book a vital resource.
This book shows how violence against woman can be seen, known and represented on the world stage and in psychoanalytic treatment. It brings psychoanalytic ideas and understanding in an effort to comprehend violence against women.
As culture changes, so do notions of the feminine. Today, women are exploring new gender identities, gender dynamics, and family configurations. They are questioning and redefining what it is to be feminine and expressing different attitudes toward motherhood. These issues have challenged classic psychoanalytic theory and practice. In this timely collection, a range of prominent psychoanalysts confront and explore their prejudices about changing notions of the feminine, and how it impacts their work. In a period of transition, these issues are present in the clinical material of female patients, and in the material of male patients who struggle in their complementary roles as partners and fathers. But how analysts listen and give meaning to clinical material is significantly affected by the analyst’s own prejudices, her implicit and explicit theories, as well as her subjective view of the world. Discussing topics such as the expression of power, the compatibility of assertiveness and ambition with the feminine, and the psychoanalytic impact of the spread of new reproductive techniques, this important and far-reaching book will be essential reading for any psychoanalyst or psychotherapist who wishes to engage actively with the sociocultural moment in which they work.
At the crossroads of ethics, poetics and politics, this innovative book outlines a series of notes to decolonize political theology. The author proposes counter-hegemonic forms of reading, which deconstruct domination by embracing fragility. The book opens with a diapason of prejudicelessness as a decolonial key, focusing on prejudices that hinder critical attention to a colonial political theology that perpetuates hatred. The first set of notes aims to ‘de-orientalize the Semite’ by reading midrashic and biblical texts in the present context, the second seeks to decolonize language by exploring the power of translation, and the third ponders decolonial theo-logics to outline a justice of the other. Connecting a number of fields, authors, and epistemologies, the book addresses the Israeli-Palestinian conflict and brings together Jewish thought, continental philosophy, and Latin American perspectives. It engages with a range of thinkers, including Benjamin and Arendt, and features an interview with Enrique Dussel. This is an important methodological proposal for interdisciplinary and intercultural political theology and a valuable contribution towards rethinking the paradigm of political theology beyond its Eurocentric and colonialist premises.
Are antisemitism and white supremacy manifestations of a general phenomenon? Why didn't racism appear in Europe before the fourteenth century, and why did it flourish as never before in the eighteenth and nineteenth centuries? Why did the twentieth century see institutionalized racism in its most extreme forms? Why are egalitarian societies particularly susceptible to virulent racism? What do apartheid South Africa, Nazi Germany, and the American South under Jim Crow have in common? How did the Holocaust advance civil rights in the United States? With a rare blend of learning, economy, and cutting insight, George Fredrickson surveys the history of Western racism from its emergence in the late Middle Ages to the present. Beginning with the medieval antisemitism that put Jews beyond the pale of humanity, he traces the spread of racist thinking in the wake of European expansionism and the beginnings of the African slave trade. And he examines how the Enlightenment and nineteenth-century romantic nationalism created a new intellectual context for debates over slavery and Jewish emancipation. Fredrickson then makes the first sustained comparison between the color-coded racism of nineteenth-century America and the antisemitic racism that appeared in Germany around the same time. He finds similarity enough to justify the common label but also major differences in the nature and functions of the stereotypes invoked. The book concludes with a provocative account of the rise and decline of the twentieth century's overtly racist regimes--the Jim Crow South, Nazi Germany, and apartheid South Africa--in the context of world historical developments. This illuminating work is the first to treat racism across such a sweep of history and geography. It is distinguished not only by its original comparison of modern racism's two most significant varieties--white supremacy and antisemitism--but also by its eminent readability.
Este libro es un diálogo franco, abierto y sincero entre un cristiano y un baha'i. El cristiano expone, propone, argumenta y hace preguntas impertinentes al baha'i comenzando con una actitud de mera curiosidad que se va transformando en una búsqueda sincera por entender, comprender, profundizar y asimilar las enseñanzas, principios y pilares de la Fe Bahá'i como fueron presentados por su fundador, Bahá'u'lláh. En dicho diálogo multitud de aspectos son tocados, explicados, ampliados, comparados como le ocurrió a tanto judío cuando escuchó por primera vez el revolucionario Mensaje de Jesús. En forma paralela y similar el cristiano se ve avocado, frente a Bahá'u'lláh que declara ser el Retorno del Espíritu de Jesús, a pasar por un proceso similar de cuestionamiento, de desafío, de reflexión, de investigación que tuvo que pasar un judío cuando escuchó los principios de la Revelación de Jesús, pero que, para el cristiano de hoy día, es la Revelación dada por Bahá'u'lláh. Frente a Bahá'u'lláh no hay 'medias tintas'; o se le acepta como Él afirma Quien es, la Manifestación de Dios más reciente para la Humanidad, o se le rechaza como un impostor, un loco, o un profeta falso. El libro es una franca investigación para esclarecer cuál es la verdad ineludible de Quién es Bahá'u'lláh. Tendrás una amplia oportunidad de forjarte una idea clara al respecto cuando aceptes la invitación de leer el libro hasta el último capítulo. Esta es pues, una cálida invitación a vivenciar la más revolucionaria aventura espiritual que hasta este momento hayas tenido oportunidad de realizar.