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This book explores the distinct historical-political imagination of the self in the twentieth century and advances two arguments. First, it suggests that we should read the history of modern political philosophy afresh in light of a theme that emerges in the late eighteenth century: the rift between self and social institutions. Second, it argues that this rift was reformulated in the twentieth century in a manner that contrasts with the optimism of nineteenth-century thinkers regarding its resolution. It proposes a new political imagination of the twentieth century found in the works of Weber, Freud, and Foucault, and characterizes it as one of "entrapment." Eyal Chowers shows how thinkers working within diverse theoretical frameworks and fields nevertheless converge in depicting a self that has lost its capacity to control or transform social institutions. He argues that Weber, Freud, and Foucault helped shape the distinctive thought and culture of the past century by portraying a dehumanized and distorted self marked by sameness. This new political imagination proposes coping with modernity through the recovery, integration, and assertion of the self, rather than by mastering and refashioning collective institutions.
This book delves into the philosophical presuppositions of modern political agency. Michal Rozynek explores the place of nationalism in an increasingly cosmopolitan world by approaching the fundamental questions of modern subjectivity from a new angle. Taking as a starting point the transformations of the modern self, this volume argues that the project of modernity leads to an unresolvable tension within the self-- one which seemingly jeopardizes our ability to participate in a public world. Rozynek goes on to show how nationhood can offer a resolution to this tension, building on the pioneering work of Liah Greenfeld. Far from being a defense of tribalism, this book attempts to tackle both the questions of national solidarity and cosmopolitan duties, by problematizing the account of nationalism in contemporary political theory and advocating a revised model of universalism.
Applies postmodern theory to the working assumptions and consequent practices of therapy in various disciplines, from clinical psychology to schooling.
"In the works of Weber, Freud, and Foucault we find a distinct depiction of the relation between the self and modern civilization. This thesis describes that relation as "entrapment": the self has become mired in the life orders of modernity and is unable to reign over them. The primary hazard of these orders is their imposition of subjectivities that are highly circumscribed, subjectivities more responsive to external functions and imperatives than to the expression of individuality. Underlying this outlook is a new consciousness of time; in lieu of evolutionary and progressive theories of history, a tragic view emerges. History is seen as devoid of any deterministic necessity, yet its collective products have become too weighty and entrenched to allow for radical, over-arching political transformations. The thesis examines how, beginning with these shared presuppositions, Weber, Freud, and Foucault develop very different understandings of entrapment, understandings that pose fundamental challenges to one another." --
The book's study of Milton's identification with his female hero, and his advocacy of women's ethical, sexual, and political autonomy, gives a jolt to ongoing debates about Milton and feminism"--Book jacket
Labyrinths of the Mind critically engages and creatively transforms the patterns of postmodern culture. It envisions strategies of self-discovery emerging in our era as a labyrinth, whose design evolves as we explore it. Nietzsche serves as our guide throughout the book as we wander the shopping mall, travel on an odyssey with Franz Kafka, critically explore the disorders of psychiatry and psychotherapy, attend a Nine Inch Nails concert during the Gulf War, wake on a medical examination table, and contemplate ourselves in the mirror of the biosphere.
The Undiscovered Dewey explores the profound influence of evolution and its corresponding ideas of contingency and uncertainty on John Dewey's philosophy of action, particularly its argument that inquiry proceeds from the uncertainty of human activity. Dewey separated the meaningfulness of inquiry from a larger metaphysical story concerning the certainty of human progress. He then connected this thread to the way in which our reflective capacities aid us in improving our lives. Dewey therefore launched a new understanding of the modern self that encouraged intervention in social and natural environments but which nonetheless demanded courage and humility because of the intimate relationship between action and uncertainty. Melvin L. Rogers explicitly connects Dewey's theory of inquiry to his religious, moral, and political philosophy. He argues that, contrary to common belief, Dewey sought a place for religious commitment within a democratic society sensitive to modern pluralism. Against those who regard Dewey as indifferent to moral conflict, Rogers points to Dewey's appreciation for the incommensurability of our ethical commitments. His deep respect for modern pluralism, argues Rogers, led Dewey to articulate a negotiation between experts and the public so that power did not lapse into domination. Exhibiting an abiding faith in the reflective and contestable character of inquiry, Dewey strongly engaged with the complexity of our religious, moral, and political lives.
Over the past decades, the field commonly known as comparative law has significantly expanded. The multiplication of journals, the proliferation of scholarship and the creation of courses or summer schools specifically devoted to comparative law attest to its increasing popularity. Within the Western legal tradition, a traditional, black-letter approach to law has proved particularly authoritative. This co-authored book rethinks comparative law’s mainstream model by providing both students and lawyers with the intellectual equipment allowing them to approach any foreign law in a more meaningful way.
This book investigates the formations of masculinity in Hungarian cinema after the fall of communism and explores some of the cultural phenomena of the years following the 1989 regime change. The films explored offer a unique perspective encompassing two entirely different worlds: state socialism and neoliberal capitalism. The films suggest that Eastern Europe is somehow different than its western counterpart and that its subjects are marked by what they went through before and after 1989. These films are all remembering, interpreting, picturing, marketing and trying to come to terms with this difference—with the memory and effects of state-socialism. In looking closely at the films’ male figures, one may not only get a glimpse of the dramatic changes Eastern European societies went through after the fall of communism but also see the brave new world of global neoliberal capitalism through the eyes of the Eastern European newcomers.