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Published in English for the first time, this is a seminal work by an original and creative analytical thinker. Piera Aulagnier's The Violence of Interpretation bridges the work of Winnicott and Lacan, putting forward a theory of psychosis based on children's early experiences. The author's analysis of the relationship between the other's communications and the infant's psychic experience. and of the pre-verbal stage of development of unconscious fantasy starting from the 'pictogram', have fundamental implications for the psychoanalytic theory of development. She developed Lacan's ideas to enable the treatment of severe psychotic states. Containing detailed discussion of clinical material, and written in the author's precise yet provocative style, The Violence of Interpretation is a welcome addition to the New Library of Psychoanalysis.
One of the critical issues in interreligious relations today is the connection, both actual and perceived, between sacred sources and the justification of violent acts as divinely mandated. Fighting Words makes solid text-based scholarship accessible to the general public, beginning with the premise that a balanced approach to religious pluralism in our world must build on a measured, well-informed response to the increasingly publicized and sensationalized association of terrorism and large-scale violence with religion. In his introduction, Renard provides background on the major scriptures of seven religious traditions—Jewish, Christian (including both the Old and New Testaments), Islamic, Baha’i, Zoroastrian, Hindu, and Sikh. Eight chapters then explore the interpretation of select facets of these scriptures, focusing on those texts so often claimed, both historically and more recently, as inspiration and justification for every kind of violence, from individual assassination to mass murder. With its nuanced consideration of a complex topic, this book is not merely about the religious sanctioning of violence but also about diverse ways of reading sacred textual sources.
What can we learn about the world of an ancient empire from the ways that people complain when they feel that they have been violated? What role did law play in people's lives? And what did they expect their government to do for them when they felt harmed and helpless? If ancient historians have frequently written about nonelite people as if they were undifferentiated and interchangeable, Ari Z. Bryen counters by drawing on one of our few sources of personal narratives from the Roman world: over a hundred papyrus petitions, submitted to local and imperial officials, in which individuals from the Egyptian countryside sought redress for acts of violence committed against them. By assembling these long-neglected materials (also translated as an appendix to the book) and putting them in conversation with contemporary perspectives from legal anthropology and social theory, Bryen shows how legal stories were used to work out relations of deference within local communities. Rather than a simple force of imperial power, an open legal system allowed petitioners to define their relationships with their local adversaries while contributing to the body of rules and expectations by which they would live in the future. In so doing, these Egyptian petitioners contributed to the creation of Roman imperial order more generally.
This book integrates the problem of violence into a larger framework, showing how economic and political behavior are closely linked.
In this provocative book James K. A. Smith, one of the most engaging Christian scholars of our day, offers an innovative approach to hermeneutics. The second edition of Smith's well-received debut book provides updated interaction with contemporary hermeneutical discussions and responds to criticisms.
25th ANNIVERSARY EDITION • From the bestselling author of The Passenger and the Pulitzer Prize–winning novel The Road: an epic novel of the violence and depravity that attended America's westward expansion, brilliantly subverting the conventions of the Western novel and the mythology of the Wild West. Based on historical events that took place on the Texas-Mexico border in the 1850s, Blood Meridian traces the fortunes of the Kid, a fourteen-year-old Tennesseean who stumbles into the nightmarish world where Indians are being murdered and the market for their scalps is thriving. Look for Cormac McCarthy's latest bestselling novels, The Passenger and Stella Maris.
Le concept de violence primaire se réfère à l'effet d'anticipation qu'impose à la psyché de l'infans le discours du porte-parole (la mère), violence aussi radicale que nécessaire. L'excès de cette même violence est, à l'inverse, le principal facteur pouvant induire chez celui qui le subit la fuite dans le délire. Au fondement du discours du schizophrène et du paranoïaque, on retrouvera un énoncé sur l'origine qui fait appel à un ordre de causalité non conforme à celui du discours culturel : cet énoncé, autocréation du Je, est appelé la pensée délirante primaire. En délirant le Je reconstruit une réalité historique qui le concerne, dont il ne peut nier les conséquences et qu'il ne peut déclarer a-sensée : à ce prix il préservera ce pouvoir de parole et cette exigence d'interprétation qu'on appelle délire.
Judith Butler’s new book shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. Further, it argues that nonviolence is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power. But, in fact, nonviolence is an ethical position found in the midst of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ambivalence as a way of checking the conversion of aggression into violence. One contemporary challenge to a politics of nonviolence points out that there is a difference of opinion on what counts as violence and nonviolence. The distinction between them can be mobilised in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires a critique of individualism as well as an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ungrievable. By considering how ‘racial phantasms’ inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. The struggle for nonviolence is found in movements for social transformation that reframe the grievability of lives in light of social equality and whose ethical claims follow from an insight into the interdependency of life as the basis of social and political equality.
"This is criticism at its best." —Carolyn Kellogg, Los Angeles Times Writing in the tradition of Susan Sontag and Elaine Scarry, Maggie Nelson has emerged as one of our foremost cultural critics with this landmark work about representations of cruelty and violence in art. From Sylvia Plath’s poetry to Francis Bacon’s paintings, from the Saw franchise to Yoko Ono’s performance art, Nelson’s nuanced exploration across the artistic landscape ultimately offers a model of how one might balance strong ethical convictions with an equally strong appreciation for work that tests the limits of taste, taboo, and permissibility.
Heidegger has a reputation for reading himself into the philosophers he interprets, and his interpretation of Kant has therefore had little uptake in anglophone Kant scholarship. In this book, Morganna Lambeth provides a new account of Heidegger's method of interpreting Kant, arguing that it is more promising than is typically recognized. On her account, Heidegger thinks that Kant's greatest insights are located in moments of tension, where Kant struggles to articulate something new about his subject-matter. The role of the interpreter, then, is to disentangle competing strands of argument, and to determine which strand is most compelling. Lambeth traces Heidegger's interpretive method across his reading of Kant's Critique of Pure Reason and situates Heidegger's reconstruction of Kant's best line of argument against other post-Kantian readings. She finally shows how Heidegger's deep engagement with Kant sheds light on Heidegger's own philosophical views.