My Sorrow Thesis

"abject" in Kristeva

2009-11-02T20:15:00.000-08:00

http://www.cla.purdue.edu/english/theory/psychoanalysis/kristevaabject.html

http://www.cla.purdue.edu/academic/engl/theory/psychoanalysis/definitions/abject.html

Pseudo but insightful article on psychoanalysis

2009-10-31T12:01:00.000-07:00

http://www.signandsight.com/features/746.html

Ulrich Beck - also great site - sightandsound.com - philsoophical - european - contemporary not in a bad way but in a surprisingly good way

2009-10-31T11:49:00.001-07:00

http://www.signandsight.com/features/1603.html

Kristeva and the political - VERY GOOD

2009-10-31T11:34:00.001-07:00

http://books.google.com/books?id=wZlinCHl6MUC&printsec=frontcover&dq=A+New+Type+of+Intellectual:+The+Dissident&source=gbs_similarbooks_r&cad=2#v=onepage&q=&f=false

A new form of intellectual: the dissident

2009-10-31T11:25:00.000-07:00

http://books.google.com/books?id=UK4XHweWFuIC&pg=PA292&lpg=PA292&dq=A+New+Type+of+Intellectual:+The+Dissident&source=bl&ots=pgnpZMHYCB&sig=dgBr0AEe5mhez5yRm-6xmzValpM&hl=en&ei=QoDsSr7TF8PelAeCh6CABQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CA0Q6AEwAA#v=onepage&q=A%20New%20Type%20of%20Intellectual%3A%20The%20Dissident&f=false

p. 294 - communal but particular, addressed to all but carried out by each individaul such is the culture of our age when it is not only an echo chamber of the past. From this point on, another society, another body, another body starts to emerge.

Task of the intellectual who has inherited "unproductive" (..) called humanities - not just to produce right t ospeak and behave in an individual way in our culture but to assert its POLITICAL vlaue. Failing this, the funciton of the intellectual strangely turns out to be one of coercion.
In teh wake of the priest, i ti sthe Marxian and the Freudian who today have become these manufacturers of an all-embracing rationality.
closes gap - magic password reasserting slave dialectic.

relates it to life - unemployment - student iwth no job...

Kristeva and other postmoderns

2009-10-31T10:00:00.000-07:00

Introduction to Julia Kristeva -

explaining chora, etc. stages

http://www.cla.purdue.edu/academic/engl/theory/psychoanalysis/kristevadevelop.html

http://www.engl.niu.edu/wac/kristeva.html

The top one explains a very general overview of her work - including her semiotic, symbolic, etc.

Bibliography - Kristeva: http://ms.cc.sunysb.edu/~hvolat/kristeva/krist02.htm

General page on postmodern people:

http://carbon.ucdenver.edu/~mryder/itc_data/postmodern.html#kristeva

Foucault and the Critique of Modernity

2009-10-27T15:39:00.000-07:00

http://www.uta.edu/huma/pomo_theory/ch2.html
Chapter 2:
Is it not necessary to draw a line between those who believe that we can continue to situate our present discontinuities within the historical and transcendental tradition of the nineteenth century and those who are making a great effort to liberate themselves, once and for all, from this conceptual framework? (Foucault 1977: p.120)
What's going on just now? What's happening to us? What is this world, this period, this precise moment in which we are living? (Foucault 1982a p.216)
[T]he impression of fulfillment and of end, the muffled feeling that carries and animates our thought, and perhaps lulls it so sleep with the facility of its promises... and makes us believe that something new is about to begin, something that we glimpse only as a thin line of light low on the horizon - that feeling and impression are perhaps not ill founded (Foucault 1973b: p.384)
Foucault's critique of modernity and humanism, along with his proclamation of the death of man' and development of new perspectives on society, knowledge, discourse, and power, has made him a major source of postmodern thought. Foucault draws upon an anti-Enlightenment tradition that rejects the equation of reason, emancipation, and progress, arguing that an interface between modern forms of power and knowledge has served tog create new forms of domination. In a series of historico-philosophical studies, he has attempted to develop and substantiate this theme from various perspectives: psychiatry, medicine, punishment and criminology, the emergence of the human sciences, the formation of various disciplinary apparatuses, and the constitution of the subject. Foucault's project has been to write a critique of our historical era' (1984: p.42) which problematizes modern forms of knowledge, rationality, social institutions, and subjectivity that seem given and natural but in fact are contingent sociohistorical constructs of power and domination.
While Foucault has decisively influenced postmodern theory, he cannot be wholly assimilate to that rubric. He is a complex and eclectic thinker who draws from multiple sources and problematics while aligning himself with no single one. If there are privileged figures in his work, they are critics of reason and Western thought such as Nietzsche and Bataille. Nietzsche provided Foucault, and nearly all French poststructuralists, with the impetus and ideas to transcend Hegelian and Marxist philosophies. In addition to initiating a postmetaphysical, posthumanist mode of thought, Nietzsche taught Foucault that one could write a genealogical' history of unconventional topics such as reason, madness, and the subject which located their emergence within sites of domination. Nietzsche demonstrated that the will to truth and knowledge is indissociable from the will to power, and Foucault developed these claims in his critique of liberal humanism, the human sciences, and in his later work on ethics. While Foucault never wrote aphoristically in the style of Nietzsche, he did accept Nietzsche's claims that systematizing methods produce reductive social and historical analyses, and that knowledge is perspectival in nature, requiring multiple viewpoints to interpret a heterogeneous reality.
Foucault was also deeply influenced by Bataille's assault on Enlightenment reason and the reality principle of Western culture. Bataille (1985, 1988, 1989) championed the realm of heterogeneity, the ecstatic and explosive forces of religious fervor, secularity, and intoxicated experience that subvert and transgress the instrumental rationality and normalcy of bourgeois culture. Against the rationalist outlook of political economy and philosophy, Bataille sought a transcendence of utilitarian production and needs, while celebrating a general economy' of consumption, waste, and expenditure as liberator. Bataille's fervent attach on the sovereign philosophical subject and his embrace of transgressive experiences were influential for Foucault and other postmodern theorists. Through his writings, Foucault valorizes figures such as Holderlin, Artaud, and others for subverting the hegemony of modern reason and its norms and he frequently empathized with the mad, criminals, aesthetes, and marginalized types of all kinds.
Recognizing the problems with attaching labels to Foucault's work, we wish to examine the extent to which he develops certain postmodern positions. We do not read Foucault as a postmodernist tout court, but rather as a theorist who combines premodern, modern, and postmodern perspectives. We see Foucault as a profoundly conflicted thinker whose thought is torn between oppositions such as totalizing/detotalizing impulses and tensions between discursive/extra-discursive theorization, macro/microperspectives, and a dialectic of domination/resistance.

over 1000 books with interesting phrase

2009-10-27T07:43:00.000-07:00

See http://books.google.ca/books?id=m7USFu5Z0lQC&qtid=cb7e7acd&dq=neuroethics&lr=&source=gbs_quotes_r&cad=7 for the whole list.

THe phrase FROM MACBETH

Canst thou not minister to a mind diseased ; Pluck from the memory a rooted sorrow ; Raze out the written troubles of the brain ; And, with some sweet, oblivious antidote, Cleanse the stuffed bosom of that perilous stuff, Which weighs upon the heart ?...
Neuroethics: defining the issues in theory, practice, and policy - Page 247
by Judy Illes - 2006 - 329 pages
Limited preview - About this book

The Port folio‎ - Page 396

Joseph Dennie, Asbury Dickins - History - 1810

...that keep her "From her rest;" — With what feeling does he exclaim ! —"Cure her of that! " Canstthou not minister to a mind diseased ; " Pluck from...stuffed bosom of that perilous stuff, " Which weighs upon the heart." And being answered ; — " Therein the patient " Must minister to himself:" He exclaims...

Full view - About this book - Add to my library - More editions

Melancholy: as it proceeds from the disposition and habit, the passion of ...‎ - Page i

Robert Burton - Psychology - 1801 - 420 pages

...ENGLISH MALADY " - are traced from within '* Its inmost centre to its outmost skin." i .J Cari'stthounot minister to a mind diseased, Pluck from the memory a rooted sorrow, Raze out the written troubles of the brain, And, with some sweet oblivious antidote, Cleanse the foul...

Full view - About this book - Add to my library - More editions

Bellgrove castle; or, The horrid spectre!‎ - Page 27

T H. White - History - 1803

...attempts tempts of this nature seemed to operate as provocatives to their melancholy. •" Say, who can minister to a mind diseased — " Pluck from the memory a rooted sorrow — " Raze out the written troubles of the brain-.. " And, with some sweet oblivious antidote, •"...

Full view - About this book - Add to my library - More editions

Letters on literature, taste, and composition, addressed to his son‎ - Page 100

George Gregory - Language Arts & Disciplines - 1809 - 363 pages

...I believe, ever found the following fine passage of Shakspeare too redundant in metaphor : ' Can'stthou not minister to a mind diseased ? Pluck from the memory a rooted sorrow ? ' Base out the living tablets of the brain ; And, with some sweet oblivious antidote, Cleanse the...

Full view - About this book - Add to my library - More editions

An apology for the life of James Fennell‎ - Page 424

James Fennell - Biography & Autobiography - 1814 - 510 pages

...just parted with a real friend, who recommended fortitude. Let us analyze this medicine, that is to "Minister to a mind diseased, Pluck from the memory a rooted sorrow, Raze out the written troubles of the brain, And with some sweet oblivious antidote Cleanse the foul...

Full view - About this book - Add to my library - More editions

______________________________
notes from that woman - neuroethics in that neuroethics book which is cited at the top here in which appears (though I didn't find that phrase on the suggested page)

practical undersatndings of social world can likewise evovle (just as theoretical knowledge (PM Churchland 89, 2000).

role of brain's reward system in social learning normally fosters respect, or even reverence, for whatever human social institutions happen to exist (therefore change in those institutions may neither be fast nor linear and may be vigorulsy resisted even by those who stand to beenfit from the change. (..) despite - changes, etc. even revolutions do occur and some can reasonably be reckoned as moral progress (Churchland 89)

that individuals are to be held responsible for their actions is a common human pracitce, and typically involves punishment in some manner when actions violate the estabilished standards. BY its very nature, punishent inflicts pain (or more generally, dis-utilities) on the punished - (complexities of deciding - advances - renewed reflections on fundamentals of responsibility and punishment - at most hbasic levels questions on reltaions betwl free choice, punishment, responsibility.

Diagnostic bracket creep

2009-10-27T07:36:00.000-07:00

Prozac on the couch: prescribing gender in the era of wonder drugs - Google Books Result

by Jonathan Metzl - 2003 - Medical - 275 pages
For example, see the discussion of "diagnostic bracket creep" in Zita, Body Talk, 61-84. 46 For example, scientific knowledge is assumed to be refigured and ...
books.google.ca/books?isbn=082233061X... -

[PDF]
Assessing the impact of SSRI antidepressants on popular notions of ...
File Format: PDF/Adobe Acrobat - View as HTML
dynamic that plays out with the advent of new psychotropic medications. Philosopher JaquelinZita writes about a ''diagnostic bracket creep,'' in which ...
www.psych.med.umich.edu/faculty/metzl/ImpactofSSRI.pdf - Similar -
by JM Metzl - 2004 - Cited by 18 - Related articles

bioethics.net :: Propranolol and the Prevention of Post-Traumatic ...
The Diagnostic and Statistical Manual of Mental Disorders, ..... may be positioned as another catalyst of "diagnostic bracket creep" (Kramer 1993, 15), ...
bioethics.net/journal/j_articles.php?aid=1338 - Cached - Similar -

KRAMER 1993

Neuroethics: sources

2009-10-27T07:22:00.000-07:00

doi:10.1016/j.tics.2004.12.001

Neuroethics: the practical and the philosophical

Martha J. Farah

Center for Cognitive Neuroscience, University of Pennsylvania, Philadelphia, PA 19104, USA

Available online 13 December 2004.

In comparison with the ethical issues surrounding molecular genetics, there has been little public awareness of the ethical implications of neuroscience. Yet recent progress in cognitive neuroscience raises a host of ethical issues of at least comparable importance. Some are of a practical nature, concerning the applications of neurotechnology and their likely implications for individuals and society. Others are more philosophical, concerning the way we think about ourselves as persons, moral agents and spiritual beings. This article reviews key examples of each type of issue, including the relevant advances in science and technology and their accompanying social and philosophical problems.

Article Outline

http://www.sciencedirect.com/science?_ob=ArticleURL&_udi=B6VH9-4F15054-1&_user=10&_rdoc=1&_fmt=&_orig=search&_sort=d&_docanchor=&view=c&_searchStrId=1066220261&_rerunOrigin=scholar.google&_acct=C000050221&_version=1&_urlVersion=0&_userid=10&md5=2ec0340a39d9767cbff00a5ccca60430

NEUROETHICS - EXCELLENT BOOK!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

http://books.google.ca/books?id=m7USFu5Z0lQC&dq=neuroethics&lr=&source=gbs_navlinks_s

p. 3 - philosophers contending with new - brain modelled theories of morality- "naturalized" ethics - new approached may be signified as "naturalized ethics" or simply "neuroethics" (churchland - the same one who wirtes this review. interface of philosophy, jurisprudence and many sciences - neuroscience, evolutionary biology, molecular biology, political science, anthropology, psychology, ethology

focuses on one aspect motivating change in view

p. 4 decisions and decision making

talks about Aristotle 384-322 - first to articulate that the substance of morality matter of practial wisdom rather than exceptionless rules received from

practical undersatndings of social world can likewise evovle (just as theoretical knowledge (PM Churchland 89, 2000).

Chao-Footnotes to Kristevan Semiotics

2009-10-27T07:02:00.000-07:00

Chao-Footnotes to Kristevan Semiotics(1)Fred Abraham (2)

PREVIEW - see whole thing here:http://www.blueberry-brain.org/chaosophy/semiotics/kristeva2.htm

Julia Kristeva has an approach to social theory that is her own unique blend of linguistic and psychoanalytic theory. Let's start with her basic psychoanalytic distinction: that between pre-Oedipal and Oedipal aspects of personality development that lies at the foundation of her theorizing. Narcissistic identification and maternal dependency, anarchic component drives, polymorphic erotogenicism, and primary processes characterize the pre-Oedipal. (3) Paternal competition and identification, specific drives, phallic erotogenicism, and secondary processes characterize Oedipal aspects.

Kristeva also characterizes the pre-Oedipal feminine phase by a type of space for which she borrows Plato's term, chora (4), an enveloping, amorphous, nonmetric space that both nourishes and threatens. It also defines and limits self-identity. She characterizes the Oedipal male phase by a metric space, for which one could correspondingly use Aristotle's term, topos (5). The self and the self-to-space are more precise and well defined intopos.

Kristeva attributes to each of these spaces, a differing view of time. Pre-Oedipal time is a more phenomenological, subjective time, which Kristeva calls 'monumental' time, and is somewhat akin to Gorgias's Kairos, Bergson's durée, Loye's timeless and spatial times. (6) Oedipal time, Kristeva's 'cursive' time, is a linear time akin to Hesiod's Kronos, Bergson's chronological time, and Loye's serial time.

Kristeva relates linguistics to these basic distinctions. Semiotics is associated with the pre-Oedipal realm. The speaking subject is divided, decentered, and process-oriented. The semiotic approach is needed because structuralism (7) is authoritarian, not process oriented. Semiotic process is rooted in feminine libidinal, pre-Oedipal energy which needs channeling for social cohesion. Infantile drives are indeterminate and multifaceted. A phallically perceived mother (male maternity fantasy) dominates a feminine phase.

"If the semiotic is pre-Oedipal, based on primary processes and is maternally oriented, by contrast the symbolic is an Oedipalized system, regulated by the secondary processes and the Law of the Father. The symbolic is the domain of positions and proposition. The symbolic is an order superimposed on the semiotic. The symbolic control of the various semiotic processes is, however, tenuous and libel to break down or lapse at certain historically, linguistically and psychically significant moments. It results in an upheaval in the norms of the smooth understandable text. The semiotic overflows its boundaries in those privileged 'moments' Kristeva specifies in her triad of subversive forces: madness, holiness and poetry." (8)

Kristeva is Lacanian. Lacan's mirror-image metaphor emphasized not only that we are not possessed of fixed characteristics and that we never get a stable image of self from either internal or external (the mirror) sources.(9) Kristeva's fluid semiotic feminine overflow can thus be seen to have its roots in the Lacanian mirror. Systems theory provides models for stability, instability, and change. A potential control parameter, for example, in Kristevan dynamics, could be the relative strengths of pre-Oedipal and Oedipal forces.

Kristeva's psycholinguistic research "Detected in the first mimetic utterances of infants as 'rhythms and intonations anterior to the first phonemes, morphemes, lexemes, and sentences' (10) this semiotic chora. . . While syntactical language with its rules and boundaries ruptures this amorphous anteriority to constitute a separate subject—the 'I' who speaks—the semiotic continues to function as a primary process of language . . . This modality, moreover, is privileged by avant garde writers and feminists alike since its phonemic and rhythmic evocations undermine the rigidities of symbolic codes and logical syntax." (11)

Kristeva has a theory of marginality, dissidence, and subversion. She observes that semiotic forms of signification don't fit in the rational symbolic order and thus threaten their sovereignty and so have been relegated to the margins of discourse (Sarup). "Repression of the nonlinear, i.e., an alternative consciousness and perception of the world, is the result of the ascendancy of patriarchy and logocentrism that privileges male rationality, . . . Repression of arationality suppresses both the female and human unconsciousness. . . It [pre-Oedipal semiotics] is a way to challenge the domination of the androcentric construction of the mind as rational ego . . ." to move on to a post-post-Oedipal stage (the post-Oedipal stage is a "capitulation to patriarchy"). (12)

Anthropological, historical, ecofeminist analyses of major dominator-egalitarian social bifurcation in human culture based on nonlinear dynamical systems metaphors have been made by Ralph Abraham (1994) and Riane Eisler (1987), which bear striking similarities to Kristevan dynamics, albeit without such heavy recourse to the psychoanalytical dynamics of postmodern theorists. Another difference between them and Kristeva is that they focus on major Western cultural events, such as the bifurcation from a feminist, cooperative cuture to patriarchal dominator culture about 6,000 years ago and look for a new general idealistic global bifurcation to a gylanic-cooperative culture, whereas Kristeva focuses more on contemporary, realistic, and specific strategies.

Revolutionary "practice is determined by the pulverization of the unity of consciousness by a nonsymbolic outside, on the basis of objective contradictions and, as such, it is the place where the signifying process is carried out . . . In this moment of heterogeneous contradiction, the subject breaks through h[er] unifying enclosure and, through a leap (laughter? Fiction?), passes into the process of social change that moves through h[er]." (13)

"Current attempts to put an end to human subjecthood (to the extent that it involves subjection to meaning) by proposing to replace it with space (Borromean knots, morphology of catastrophies) (14) , of which the speaker would be merely a phenomenal actualization, may seem appealing." (15) This comment is actually a caution. If language and language acquisition can impose limitations (subjugations) on an individual, the use of sytems theory (catastrophe theory), may not entirely liberate the subject (individual). This caution is implied in Lacan (16) (concerning mathematical formalism), and is explicit in Mosca (17) (concerning chaos theory).

"A true catastrophe in the sense this word has taken on in morphological theories of catastrophes: going over from one enunciative space into another. . . The child lodges itself within a language, French, that has gathered such modalities of spatialization into one category—'catastrophe.' . . . the archeology of spatial naming accompanies the development of autonomy of the subjective unit. (18)

"The epistemology underlying linguistics and the ensuing cognitive processes (structuralism, for example), even though constituting a bulwark against irrational destruction and sociologizing dogmatism, seem helplessly anachronistic when faced with the contemporary mutations of self and society.

"Determining truth was reduced to a seeking out of the object-utterance's internal coherence, which was predetermined by the coherence of the particular metalinguistic theory within which the search was conducted.

" . . . What is implied is that language, and thus sociability, are defined by boundaries admitting of upheaval, dissolution, and transformation. Situating our discourse near such boundaries might enable us to endow it with a current ethical impact." (19)

"Systems, in order to bifurcate, must first approach the bifurcation point. Individuals who can enjoy being near the abyss and face it with the eagle's courage and strength of grasp of talons, the existential challenge of ayin, are more likely to have a life process that gives them meaning. They create themselves." (20)

These last two paragraphs contain the essence of creativity, both personal and cultural, and one of the most meaningful metaphoric uses of dynamical systems theory for social theory. An intentional system that seeks change and desires freedom of choice must place itself in an unstable condition, that of being near bifurcation points, of beiang within that part of the parameter space that best empowers transformation.

It could be claimed that most of Kristeva's discourse, as presented herein, is anthropological, descriptive, operational in a sense, and devoid of ethical impact. But it is clear that being concerned with the locus of social change, can imply, as Artigiani suggests (21), placing a value on social change, and social changes, in her case, for humanitarian purposes. This concern for ethical social bifurcation thus reflects her own semiotic agenda that drives her psycho-semantic-social theoretical program.

Notes Go To References

1 This paper is a rather modest, not so fluent, beginner's exploration of some of Kristeva's ideas. It was born from the invitation to participate in the Washington Evolutionary Systems Society's' 6th Annual Conference, May 8-10, 1998. I was in total ignorance of semiotics, the topic of the conference. My direction was entirely dictated by Kristeva being the only semiotic author available to me during my sabbatical teaching at Silliman University in the Philippines prior to the conference. Fortuitously, her ideas proved not only very exciting, but also provided an extension of my project on existentialist/systems' aspects of creativity (Abraham, 1986) into the social theoretical realm, which is the reason why I had taken some postmodern, hermeneutic, and rhetorical reading with me. Return
2 Blueberry Brain Institute & Chaos Cooperative, Waterbury Center VT 05677, frederick.d.abraham@gmail.com, blueberry-brain.org
Return
3 Alan Stein, a psychoanalytic expert and friend informs me (email 4/23/98) that primary process is a label which Freud gave to the process of the unconscious working without aid of the ego (which is learned from experience). Secondary process is the rational process practiced by the ego that has learned the actual ways of the world. Return
4 Plato, principally in Timaeus, but also in Parmenides, Theaetetus, and Sophistes. Return
5 My extrapolation from an account of Aristotle's extension of Plato's concept of chora, to which he added the concept of topos (Bochner, 1966, pp. 152-156). Aristotle, Meteorologica, De Caelo, Physica IV, andCategories. Kristeva was more concerned with chora, and did not venture extensively into topos. Return
6 I also consider this space-time within a loose dynamical-metaphoric aspect of cognitive navigation of parameter space (Abraham, 1994, pp. 89-91). Loye (1984, pp. 57-59, 61, 67-69). Return
7 Structuralism was a prevailing linguistic theory of the time, as developed by Bloomfield, Levi-Straus, Saussure and others. There was a synergy between Barthes and Kristeva in evolving semiotics contra structuralism (see Roudiez' introduction in Desire, and Kristeva, #4 in Desire). Return
8 From Sarup (1993). Much of the précis of Kristeva's ideas herein as well as this quote are from Sarup (pp. 122-126).
Return
9 Lacan, (1977, pp. 1-7). In addition to his psychoanalytic orientation, Lacan combined structuralism (for its system's approach, becoming a leading post-structuralist in the process), phenomenology, and hermeneutics. Return
10 Kristeva, From One Identity to Another (1977/1980, #5 in Desire, p. 133). Return
11 Kahane (1993, p. 286). These ideas and research are similar to those of Winnecott. The research also places language development earlier than did conventional psychological research of the time. Return
12 Murphy (1995, p. 75). The discussion follows DeKoven using Derrida and Kristeva, and also follows Lacan. Return
13 Kristeva, Revolution in Poetic Language (1984), quoted in Murphy (p. 78). Return

Go To References14 When I started my writing on Kristeva I was unaware for some time of her use of catastrophe theory. Catastrophe theory (Thom, 1972/1975) was becoming fairly well known in literary and cocktail circles in France and England in the 70's, and as this quote indicates, had just made the terminological switch from 'morphogenesis' to 'catastrophe theory', and has since evolved into the superset of itself, nonlinear dynamical systems theory, of which chaos theory is a subset. One can see how its famous cusp catastrophe could be used to follow the alternation between domination by semiotic and symbolic attractors, but we would now generalize to chaotic attractors (and perhaps periodic attractors as well, to accommodate Kristeva's use of poetic rhythm as an activator of the semiotic) of mid-dimensional complexity rather than use the fixed-point attractors and the uni-dimensionality of elementary catastrophe theory. Kristeva's use of catastrophe theory transcended its literary popularity of the day, and also emphasized the Heraclitan, Jamesian non-return to prior, exactly identical, attractors. Return
15 Kristeva, Place Names (1976, 1977, 1980, #10 in Desire, p. 280). Return
16 Lacan (1977, p. 12). Return
17 Mosca (1995, p. 181). Return
18 Kristeva, Place Names (1976, 1977, 1980, #10 in Desire, p. 288). Return
19 Kristeva, Ethics of Linguistics (1974, 1980, #1 in Desire). Return
20 Abraham (1996, p. 394). Return
21 Discussion during WESS 6th Annual Conference, 1998. Return
References (return choices at end of references)

Abraham, F. D. (1994). Chaos and Dynamical Navigation of the Cognitive Map. In S. I. Macey (ed.), Encyclopedia of Time. New York: Garland.

Abraham, F. D. (1996). The Dynamics of Creativity and the Courage to Be. In W. Sulis & A. Combs (eds.), Nonlinear Dynamics in Human Behavior. Singapore: World Scientific.

Abraham, R. H. (1994). Chaos, Gaia, Eros. San Francisco: Harper.

Bochner, S. (1966). The Role of Mathematics in the Rise of Science. Princeton: Princeton.

Eisler, R. (1987). The Chalice and the Blade. San Francisco: Harper & Row.

Kahane, C. (1993). Gender and Voice in Transitional Phenomena. In P. L. Rudnytsky (ed.), Transitional Objects and Transitional Spaces: Literary Uses of D. W. Winnicott. New York: Columbia.

Kristeva, J. (1980). Desire in Language. (L. S. Roudiez, ed.; T. Gora, A. Jardine, & L. S. Roudiez, trans.) New York: Columbia. A collection of ten papers spanning from 1966 to 1976, with an excellent introduction by Roudiez, including a guide and discussion of terminology. Kristeva, J. (1984). Revolution in Poetic Language. M. Waller (trans.). New York: Columbia.

Lacan, J. (1977). Écrits: A Selection. London: Tavistock; New York: Norton

Loye, D. (1984). The Sphinx and the Rainbow. New York: Bantam.

Mosca, F. (1995). Freedom in Chaos Theory: A Case for Choice in a Universe without a Bottom Line. In F. D. Abraham & A. R. Gilgen (eds.), Chaos Theory in Psychology. Wesport: Greenwood/Praeger.

Murphy, P. D. (1995). Literature, Nature, and Other Ecofeminist Critiques. Albany: State University of New York.

Sarup, M. (1993). An Introductory Guide to Post-structuralism and Postmodernism (2nd ed.). Athens: Georgia.

Thom, R. (1972/1975). Stabilité Structurelle et Morphogenèse. Strucural Stability and Morphogenesis (H. Fowler, trans.). Reading: Benjamin.

2009-10-26T11:46:00.000-07:00

[BOOK] Passion and action: the emotions in seventeenth-century philosophy

S James, 1997 - books.google.com
... worked out within the Scholastic Aristotelian tradition, particularly with that
of Thomas Aquinas, who identified no fewer than eleven basic passions. ...

p. 48 - aqu. faithfully retains load-bearing planks of arist's meatphysics - preserves most of conceptions of activity and passivity 9...) also introduces far-reacing modifcicaitons (god created world in fashion of OT; hierarchy of naturla things culm. in God - need to accomd. Arist' mtphcs to christian tents - desire to improve by tidying up.

p. 51 - general and proper sense of passion - Aquinas takes issue w/ Aristotle who remarked in de anima 'strange' (..) speak of wise man being altered - she says Aquinas disagrees - claiming and intelligible sense (hmmm)

58 - Aristotle clearly regarded anger as ipmortant to which men are natrually prone - aquinas transforms to a more pervaisve power - not only to defend oneself but to perservere, etc.

ceratin "toughness" from divis. betw. conc and iras - also creates space to deal w/ conflict in the soul (...) as well as modifying passions directed at outward things (...) irasc can deploy its capaciteis to resist and succumb on the soul itself. WHere passions conflict, can sternghten or undermine one at the epxense of another. While not exactly clear hwo the irascible app. performs these tasks, the gen. significance of aquinas' position plain: rather tahn trying to explain all mental strggl in terms of conflict and coopearation betw. snstv and rtnl souls, he follows Aristotle in locating psychological struggle within teh snstv soul itslf. Our passions neither simple nor unified; include inlclinations to resist or succumb which may be more or less powerful.

In practice, he tells us they occur in sequences (NOT SURE ABOUT THAT)

60 - his analysis far more thorough and meticulous than those of his predecessors - worked out with a fervent tatention to detail to which none of them aspired (...) not simply listing, each examined and anatomized in best Scholastic style (Summa thus set a standard for later discussions and established a format that endured into the seventeenth century) - still pasisons in general - follwed by elaborate chapters on indivdual passions (intrp - assmsts various auth's, summries other writers, instrctv anecdontes)

p. 60 unlike God human intellct has a potentiality to undersatnd which is not always actual

61 As powers of the soul alone, volitions have no bodily effects and are in this respect quite diffeent - nonthless similarites

62 - intllctl love FEELS dif from pssnt - but becuase 1st often accomp by 2nd, phenomenological difference may easily evade us.

One of most puzzling features - depicting states of hte soul as motions. chcrctzn of volitions and some of ht epssns as mvmts draws these phenomena into an explanatory scheme designed to cover both soul and material world - in wihch two sets of metaphors are used to blend the physical and psychological. On one hand - applies ideas now consrdrd physcoholcal to physcal things - on the other hand - reverse strategies.

(...)

63 A's profoundly influential account of the passions conceives them, as we have seen in Aristo. terms as effects, isntances of being acted on, powers that may or may not be exercised, rooted in matter. Pssns consequenlty those staes of mind that are understood as the effects of snsbl objects - also closely connected to human body. HOwever, notion fo a pssn or pssv power also has much broader

64 connotations - can be properly applied to other states (prtclry perceptions) and to purely material bodies

in all these contexts presente as counterpart of action, actuality and form.

WOrks of Arist and Aquin dispaly, better than any, the philosophical subtletly and dialectical ingenuity with which this set of interconnected ideas can be woven together to a point where it becomes difficult to think about potentiality without actuality or actuality without motion. NEvertheles, the web o fScholiastic Aristotelianism was not so fine that it defied alteration. While some scholars have claimd that hte most innjovative of hte arly-modern philoosophers rejected Aristotelianism, (Ftnt 87) a study of hte passions suggests (so I shall argue) that this is an exaggeration.

Writing about philos. phsychology, even the great revolutionarie sof the New Philos. did not reject htier Scholastic heritage outright. While abandoned some aspects of it, retained many others, creating theroies at once citical of th eanalyses so far discussed and continuous with them.

Balancing act - achieved in mor ethan one way: e.g. Dsecates retains aspects of Scholatsic framework that Hobbes rejects. Neither is it completely lacking in uniifromtiy- some Shcol. doctirnes and assumpteions are generall agreed to be obsolete while others survive largely unscathed.

Among the features of Aristotelianism that endure: centrality and scope of opposition between action and passion, which, in most cases, continues to underpin phys. and psych. explanations, and to span the working of the body, sense and intellect. It is within this framework, as I shall show in teh following parts of this book, that hte New Philosophy fo the 17th century adreses the passions.

Ch. 3

ch. 4 Post-Aristotelian Passion and Action

The soft underbelly of reason: the passions in the seventeenth century‎

by Stephen Gaukroger
Limited preview - 19

Aquinas on our Responsibility for our Emotions

CE Murphy - Medieval Philosophy and Theology, 2001 - Cambridge Univ Press
... As I argue below, Aquinas's 'passions' are not equivalent to our 'emo- tions'. ... 13
So Aquinas's passions don't, on their own, constitute emotions. ...
Cited by 6 - Related articles

RODUCTION

Philosophical investigations of the concept of responsibility, mirroring its most common function in ordinary language and thought, have been geared for the most part to clarifying intuitions concerning moral and legal accountability for actions. But the resurgence of interest in ethical theories concerned with human virtues has resurrected old questions about our responsibility for our character, attitudes, and emotions. The philosophical tradition that takes virtues as a central moral category has taught us to think of virtues not only as involving dispositions to actions, but also dispositions to desires and emotions. It has also taught us to think of actions as only one of the proper objects of moral evaluation, alongside, for example, motives, intentions, beliefs, desires, and emotions. So it is natural that interest in ethical theories concerned with the virtues would yield interest in responsibility for our attitudes and emotions. ¹ Thomas Aquinas, who of course is one of the most important architects of the tradition that takes virtues to be central moral categories, holds a very complex set of views about our responsibility for our emotions. My aim in this essay is to develop and explain Aquinas’s views about whether and when, why, and to what extent we can be responsible for our emotions. I hope to show, in so doing, that his view is plausible, and fits well with some of our own conflicting intuitions about the question.

Footnotes

¹ Robert Adams has already done much to draw our attention to the different concept of responsibility we are forced to define if we focus on our intuitions about moral accountability for emotions, attitudes, and beliefs, rather than for actions. See R. Adams, “The Virtue of Faith,” in Adams, The Virtue of Faith (Oxford University Press, 1987), pp. 9–24; and “Involuntary Sins,” Philosophical Review 94 (1985): 3–31. I disagree with his account of responsibility for such states, but I am indebted to his illuminating discussions of the topics.

[CITATION] „Aquinas, Hobbes and Descartes on the Passions “

EC Sweneey - Meeting of the Minds: The Relations Between Medieval …, 1996
Cited by 4 - Related articles

The Passions of the soul and Descartes's machine psychology

- ►psu.edu [PDF]
G Hatfield - Studies in History and Philosophy of Science, 2007 - Elsevier
... Subsequent sections compare Descartes's treatment of the passions to Aquinas's
influential account (3); sketch the material mechanisms underlying his machine ...
Cited by 3 - Related articles - Get at CISTI - All 5 versions

Transitory Vice: Thomas Aquinas on Incontinence

- ►jhu.edu [PDF]
B Kent - The Journal of the History of Philosophy, 1989 - muse.jhu.edu
... Is the incontinent's thinking so twisted by passion that he judges the forbid-
den act good? ... Yet the first position is defended by Aquinas. ...
Cited by 6 - Related articles - All 6 versions

[CITATION] Choosing to feel: virtue, friendship, and compassion for friends

DF Cates, 1996 - Univ of Notre Dame Pr
Cited by 23 - Related articles

[BOOK] From passions to emotions: The creation of a secular psychological category

TM Dixon, 2003 - books.google.com
... page viii Note on quotations x 1 Introduction: from passions and affections to emotions
I 2 Passions and affections in Augustine and Aquinas 26 3 From ...
Cited by 32 - Related articles - All 3 versions

Late scholastic theories of the passions: Controversies in the Thomist tradition

P KING - Emotions and choice from Boethius to Descartes, 2002 - books.google.com
... For Aquinas, the passions are physiologi- cally-based powers through which the faculty
of sensitive appetite engages the world, much as the different kinds of ...
Cited by 1 - Related articles - All 2 versions

[CITATION] Aquinas and the Passion of God

W Hankey - Allistair Kee, Eugene T. Long, Being and Truth,- …, 1986
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[PDF] ►Aquinas on threats and temptations

P Hoffman - Pacific Philosophical Quarterly, 2005 - faculty.ucr.edu
... than involuntary.5 In contrast to the case of fear, Aquinas says that ... this assertion
is problematic because he also asserts that antecedent passions, that is ...
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3. Passion and Action in Aquinas

S James - Passion and Action, 1999 - ingentaconnect.com
The Aristotelian analysis discussed in Ch. 2 is taken up by Aquinas, who adapts
it to fit a Christian framework. Aquinas modifies and elaborates Aristotle's
account of the active and passive aspects of the soul, and produces a novel ..

[PDF] ►Thomas Aquinas on the passions

RC Miner - thedivineconspiracy.org
1 Here and elsewhere, I occasionally acquiesce in the practice of referring to
1-2. 22–48 as the “Treatise on the Passions.” I hasten to add that I am
using “treatise” under erasure, since Thomas does not, strictly ...
View as HTML

[PDF] ►Hope: A Silent Music

M Waldock - pesa.org.au
... David Hume agrees with Aquinas in situating hope in the category of passion, but
he differs in his representation of hope's opposite; not despair, but fear. ...
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[CITATION] … Distinction of Hope as Irascible Passion and as Theological Virtue in St. Thomas Aquinas' …

ML Mulloney, 2007

Knowing What is “Natural”

- ►jhu.edu [PDF]
T Aquinas, LT Johnson - logos, 2009 - muse.jhu.edu
... Aquinas on “Dishonorable Passions” Aquinas then turns to what Paul calls “dishonorable
passions”(Rom 1:26), which he understands to be “sins against ...
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[PDF] ►WHAT INSIGHTS FROM CONTEMPORARY WRITING AND AQUINAS HELP TO DEEPEN, …

SJ Kenneth Baker - scta.org.au
... integrity and wisdom. Aquinas' teaching on the passions' influence on moral
action enriches our view of Jesus' rebuking of the money ...
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[CITATION] Paul Gondreau, The Passions of Christ's Soul in the Theology of St. Thomas Aquinas

LJ Elders - THOMIST, 2003 - DOMINICAN FATHERS
BL Direct

AQUINAS ON ATTACHMENT, ENVY, AND HATRED IN THE SUMMA THEOLOGICA

K Green - Journal of Religious Ethics, 2007 - interscience.wiley.com
... Copyright 2007 Journal of Religious Ethics, Inc. KEYWORDS. attachment • envy • hatred •
bigotry • passions • emotion • love • Aquinas. ABSTRACT. ...
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Martha Nussbaum and Thomas Aquinas on the Emotions.

C Leget - Theological Studies, 2003 - questia.com
... (7) For an overview of Aquinas's theory of passiones animae, see Peter King, "Aquinas
on the Passions," in Aquinas's Moral Theory, ed. Scott MacDonald and ...
BL Direct - All 3 versions

►Instinct and Custom

AL White - THOMIST, 2002 - thomist.org
... Page 590. Although he does not mention the perception of intentiones when discussing
the passions, Aquinas does on occasion contrast the roles of estimation and ...
Cached - BL Direct - All 3 versions

[CITATION] Thomas Aquinas: Contemporary Philosophical Perspectives Book by Brian Davies; Oxford …

T Aquinas - questia.com
... Find in Book: Thomas Aquinas: Contemporary Philosophical Perspectives ... Loading...
Search Results: Thomas Aquinas: Contemporary Philosophical Perspectives ...
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LEFT OFF P. 6 of ggl schlr "passion aquinas"

2009-10-26T08:24:00.000-07:00

WHAT IS UNIQUE FOR AQUINAS is that he is already IN a discourse about the self caring for the self (really weird way of putting it- almost have to do a metaphysics to explain... how?...

[BOOK] Aquinas and Sartre: On Freedom, Personal Identity, and the Possibility of HappinessS Wang, 2009 - books.google.com... the Twofold Hu- man Good: Reason and Human Happiness in Aquinas's Moral Science ... Simon,but most of the articles (comparing Sar- tre with Foucault, Ricoeur, etc ... Related articles
[BOOK] Rewritten theology: Aquinas after his readersMD Jordan, 2006 - books.google.com... Thomas Aquinas: The Controversies between Hervaeus Natalis and Durandus of St Pourfain(New York and London: Routledge, 2003). The word "police," as Foucault ... Cited by 2 - Related articles - All 2 versions

[BOOK] The politics of praise: naming God and friendship in Aquinas and DerridaWW Young, 2007 - books.google.comAshgate New Critical Thinking in RELIGION, THEOLOGY AND BIBLICAL STUDIES SERIESASHGATE The Politics of Praise Naming God and Friendship in Aquinas and Derrida ... Related articles
[BOOK] The body problematic: political imagination in Kant and FoucaultL Hengehold, 2007 - books.google.comThe BODY Problematic Political Imagination in Kant and Foucault Page 2. ... The bodyproblematic : political imagination in Kant and Foucault / Laura Hengehold. ... Cited by 1 - Related articles - All 2 versions

[PDF] ►The prisoner of gender: Foucault and the disciplining of the female bodyA King - Journal of International Women's Studies, 2004 - 192.207.56.22... 2 It would be ironic if I criticised Foucault for his omission of ... the female as being“afflicted with natural defectiveness”, St Thomas Aquinas saw woman ... Cited by 4 - Related articles - View as HTML - All 5 versions
[BOOK] RawlsSR Freeman, S Freeman, 2007 - books.google.com... Freeman Christopher Shields Forthcoming: Spinoza Hume Fichte and SchellingMerleau-Ponty Heidegger Aquinas Wittgenstein Adorno Foucault Kierkegaard Michael ... Cited by 29 - Related articles - All 3 versions
[BOOK] Michel Foucault and theology: the politics of religious experienceJW Bernauer, JR Carrette, 2004 - books.google.com... with nco-Platonic philosophy, through its affirmations of Aquinas, to its ... Theology,in its engagement with Foucault, recognizes the 'history of the present ... Cited by 10 - Related articles - All 3 versions

[BOOK] Michel Foucault and the politics of freedomTL Dumm, 2002 - books.google.com... Thought are underway, and among others will focus on such diverse thinkers as Plato,Aristotle, Thomas Aquinas, Thomas More, Nic- Page 14. x FOUCAULT AND THE ... Cited by 68 - Related articles - All 2 versions

CITATION] Sartre, Foucault and DerridaG GUTTING - The Blackwell companion to philosophy, 2003Cited by 2 - Related articles

Towards a proportionist social work ethics: A Habermasian perspectiveT Lovat, M Gray - British Journal of Social Work, 2008 - BASW... Aquinas T. Summa Theologica. ... Chambon A., Irving A., Epstein L., eds. Reading Foucaultfor Social Workers (1999) New York: Columbia University Press. ... Cited by 4 - Related articles - All 3 versions

Are Categories Invented or Discovered? A Response to FoucaultJJE Gracia - The Review of Metaphysics, 2001 - jstor.org... sufficient conditions of their being what they are; Aquinas was wrong ... cally contingent.The motivation for both Foucault's proposal and the success it ... Cited by 2 - Related articles - BL Direct

Les Choses et les Mots: Missing Words and Blurry Things in the History of SexualityP Cryle - Sexualities, 2009 - sexualities.sagepub.com... my determination to stage a theoretical debate between Laqueur and Foucault is defeated ...that second hand in a quotation from St Thomas Aquinas's ad Hannibaldum ... Related articles - All 3 versions

[BOOK] Philosophy and freedom: Derrida, Rorty, Habermas, FoucaultJ McCumber, 2000 - books.google.com... connection is difficult to fathom, as in Derrida and Foucault, and easy ... MiddleAges—represented in my narrative by Thomas Aquinas— innovated significantly ... Cited by 5 - Related articles - All 2 versions

The History of MasturbationP Singy - Journal of the history of medicine and allied sciences, 2004 - muse.jhu.edu... We are back here to Aquinas or Cassian, to what Foucault called the Christian discourseof the flesh. 6. In the case of masturbation, the problem is simpler. ... Get at CISTI - All 4 versions
[CITATION] Cannibalism in High Medieval English Literature.A Breeze - The Modern Language Review, 2008 - ingentaconnect.com... wide if somewhat shallow learning with quotations from Plato, Aristotle, St Augustine,Aquinas, Dante, Ra- belais, Nietzsche, Freud, Derrida, and Foucault. ...
[CITATION] On Farting: Language and Laughter in the Middle Ages.A Breeze - The Modern Language Review, 2008 - ingentaconnect.com... wide if somewhat shallow learning with quotations from Plato, Aristotle, St Augustine,Aquinas, Dante, Ra- belais, Nietzsche, Freud, Derrida, and Foucault. ...

Acampora, Ralph R. 2006. Corporal Compassion: Animal Ethics and Philosophy of Body. …P Reason - The Philosophical Review, 2007 - Duke Univ Press... London: Verso. xlix + 299 pp. Aquinas, Thomas. 2005. Disputed Questions on the Virtues. ...Oksala, Johanna. 2005. Foucault on Freedom. Modern European Philosophy. ...
Sex After Natural LawG Loughlin - Studies in Christian Ethics, 2003 - sce.sagepub.com... sex. Sexing the Church It was the French historian-philosopher Michel Foucault(1926-84) ... sexualis.l The former - which Foucault finds in numerous ancient ... BL Direct
[CITATION] 11 ReligionA Bradley - The Year's Work in Critical and Cultural Theory, 2003 - English Assoc... the work of leading theorists (Derrida, Deleuze, Foucault and Irigaray ... to a rereadingof theological tradition (Pseudo-Dionysius, Augustine, Aquinas and Barth ... All 2 versions

On genealogy and political theoryD Owen - Political Theory, 2005 - ptx.sagepub.com... Fol- lowing Foucault, in 'Nietzsche, Genealogy, History', she puts the first pointas ... these past moments at the close of the Middle Ages [Aquinas, Duns Scotus ... Related articles - All 4 versions
Review: Aesthetics and the Philosophy of Art. The Analytic Tradition. An AnthologyR Pouivet - The British Journal of Aesthetics, 2005 - Br Soc Aesthetics... from Plato, Aristotle, Aquinas, Descartes, Kant, Hegel, Husserl, Bergson,Merleau-Ponty, and even from some who rebel against this tradition, like Foucault ... All 2 versions

Immanence for transcendence: confronting the techno-theological eschatology of posthuman …- ►exeter.ac.uk [PDF] M DeLashmutt, 2006 - eric.exeter.ac.uk... but not verified (Aquinas 285-88). Likewise ... of Foucault, Harraway, and Latour,who would wish to use the technological elements of posthuman ... Related articles - View as HTML - All 4 versions
[CITATION] Metaphysical Speculation and its Applicability to a Mode of Living: The Case of BoethiusB Harding - Bochumer Philosophisches Jahrbuch fur Antike und …, 2004 - John Benjamins Publishing Company

Masturbating MadnessB Shepard - SEXUALITIES-LONDON-, 2004 - sexualities.sagepub.com... For Aquinas, any sexual act other than missionary position intercourse – man ontop ... of solitary sex presents a case study for Michel Foucault's critique of ... Related articles - BL Direct - All 2 versions

►Bioethical concerns are global, bioethics is WesternS Chattopadhyay, R De Vries - Eubios journal of Asian and international bioethics: …, 2008 - pubmedcentral.nih.gov... that bioethics discourse is replete with Socrates, Plato, Aristotle, Augustine,Aquinas, Kant, Locke, Mills, Bentham, Heidegger, Levinas, Sartre, and Foucault. ... Related articles - All 2 versions

How is Justice Restored?A Skotnicki - Studies in Christian Ethics, 2006 - sce.sagepub.com... 17 Michel Foucault, Discipline and Punish (trans. ... presents a systematic account ofjustice that echoes the thought of Anselm as well as that of Thomas Aquinas. ... BL Direct

[PDF] ►Lunging, flailing, mispunchingT Eagleton - London Review of Books, 2006 - bringyou.to... Indeed, friendship is the word Aquinas ... Europe's greatest enthusiast for Foucault,psychoanalysis, agitprop, Dadaism, anarchism or separatist feminism. ... Cited by 18 - Related articles - View as HTML - All 3 versions

[PDF] ►Mort de l'Humanisme?GC Cottier, T della Casa Pontificia - Nova et vetera(Fribourg), 2003 - e-aquinas.net... Mais c'est l'ouvrage de Michel Foucault, Les mots et les choses, (1966)3 quidevait provoquer une sorte de séisme dans le monde culturel. ... View as HTML - All 3 versions

Self-Scrutiny and Self-Transformation in Seneca'LettersC Edwards - Greece and Rome, 2009 - Cambridge Univ Press... for dispensing with other occupations and devoting oneself to oneself (Foucaultin this ... When Augustine and Aquinas go to work, they draw not only on the ... Cited by 12 - Related articles - BL Direct - All 2 versions

aquinas foucault search finished p. 15 of ggl scholar

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MELANCOLIE: GENIE ET FOLIE EN OCCIDENT (Melancholy: Genius and Madness in the West) by Jean (editor) ; Et Al Clair (Hardcover - 2005)

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Allegory and the Work of Melancholy: The Late Medieval and Shakespeare (Internationale Forschungen zur Allgemeinen und Vergleichenden Literaturwissenschaft ... & Vergleichenden Literaturwissenschaft) by Jeremy Tambling(Paperback - Jan 23, 2004)

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During the so-called "Age of Melancholy," many writers invoked both traditional and new conceptualizations of the disease in order to account for various types of social turbulence, ranging from discontent and factionalism to civil war. Writing about melancholy became a way to explore both the causes and preventions of political disorder, on both specific and abstract levels. Thus, at one and the same moment, a writer could write about melancholy to discuss specific and ongoing political crises and to explore more generally the principles which generate political conflicts in the first place. In the course of developing a traditional discourse of melancholy of its own, English writers appropriated representations of the disease DS often ineffectively DS in order to account for the political turbulence during the civil war and Interregnum periods --This text refers to the Hardcover edition.

The Cruelty Of Depression by Jacques Hassoun
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Born Under Saturn: The Character and Conduct of Artists (New York Review Books Classics) by Rudolf Wittkower
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Voices of Melancholy: Studies in Literary Treatments of Melancholy in Renaissance England (The Norton Library ; N755) by Bridget Gellert Lyons
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Speaking Grief in English Literary Culture: Shakespeare to Milton (Medieval and Renaissance Literary Studies) by Margo Swiss
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The Normal and the Pathological by Georges Canguilhem
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The Gendering of Melancholia: Feminism, Psychoanalysis, and the Symbolics of Loss in Renaissance Literature by Juliana Schiesari
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talks about the "bright" guy who wrote a treatise on melancholy

p. 164 really interesting "iconophobism"
t. bright invented shorthand -went with the experimental predestinarianism (p. 168) (sp?)

169 - watershed year 1580 when england became distinctively protestant - fevor of calvinist university studnet generation

p. 170
NOTHING CAN SOOTHE the afflicted heart of the self-aware sinner acc. to Bright.... hmmmmm...

p. 171
Yikes!!! what a nightmare.. .inquiring curiously - linked with despair... glad i'm catholic!

PLEASURES OF MELANCHOLY - interesting - begins on p. 117 of this "monthly Magazine" of i thin1700s

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Some hints to people in power,: on the present melancholy situation of our colonies in North America.-- by Unknown Author (Paperback - Jan 1, 1763)
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he Writing of Melancholy: Modes of Opposition in Early French Modernism (Hardcover)
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The worlds of Renaissance melancholy: Robert Burton in context‎ - Page 94
Angus Gowland - Political Science - 2006 - 338 pages
that he would 'let experience determine' the issue in each instance.253 In this
case, suspension of judgement indicated a tendency, not towards rationalist ...
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The Melancholy of Race: Psychoanalysis, Assimilation, and Hidden Grief (Race and American Culture) by Anne Anlin Cheng (Paperback - Dec 20, 2001)

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___________Remembering Maternal Bodies: Melancholy in Latina and Latin American Women's Writing (New Concepts in Latino American Cultures) (ISBN: 9781403964694)
Benigno Trigo

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__________________

erome Gratian: Treatise on Melancholy

By Michael Dodd

Book overview

Jerome Gratian, also known as Jerome of the Mother of God, was chosen by St. Teresa of Avila to lead her Carmelite Reform, but he was at the center of divisions within that community.Gratian came from a family of respected humanists who served as royal secretaries to King Philip II, and he left behind an extensive collection of his own works. These include accounts of his life, that of Teresa and of the early years of the Teresian reform, reflections on prayer and devotions and other topics of a theological and philosophical nature. Little of this is readily available in English translation. The small treatise translated in this volume , written in the form of a parody of religious legislation, was chosen because of its brevity and its humor.Also included in this volume is a biographical sketch and a reflection on Gratian's positive teaching.

It is probably true that only people that have already heard a little about Jerome Gratian will find this little book interesting. He was one of the early founders of the male branch of the discalced Carmelites, trusted and deeply appreciated by Saint Teresa of Avila and her nuns, yet mistrusted and ultimately cast out by his fellow Carmelite men.

REVIEWER BY AMAZON READER
This has always been a bit of an historical mystery. Only recently was he "rehabilitated," so to speak, and it looks like he may be on the way to canonization, due to his suffering and perseverance.

But I never thought that he might have a sense of humor! Of all the items to translate, at first I wondered why this little piece of amusing silliness -- a proposed "rule" or "constitutions" that parody religious life. It is like "opposite day" in children's books. Everything you would want in a religious person, the exact opposite is called for here.

After I thought about it for awhile, it occurred to me that maybe a bit of humor is actually the perfect item to translate. It sets the stage for a more serious look at Gratian, but first gives us a very human perspective, and a window into why his friends may have found him pleasant company.

I think any person interested in Carmelite studies would find this book worth their time.

No preview available - 2009 - 80 pages

Jerome Gratian: Treatise on Melancholy
Author	Michael Dodd
Publisher	On Demand Publishing, 2009
ISBN	144210130X, 9781442101302
Length	80 pages

582.

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Melancholy and The Critique of Modernity: Soren Kierkegaard's Religious Psychology (ISBN:0415117224 / 0-415-11722-4)
H. Ferguson

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The Debate over the Origin of Genius During the Italian Renaissance: The Theories of Supernatural Frenzy and Natural Melancholy in Accord and in Conflict on the Treshold of the Scientific (ISBN: 9004123628)
Noel L. Brann

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The debate over the origin of genius during the Italian Renaissance: the ...‎ - Page 315

Noel L. Brann - History - 2002 - 502 pages

... to the level of divinity, thereby shaking off the form of his baser creature
.""'4 In drawing out this concept Bruno followed Ficino in coalescing the ...

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Tracing women's romanticism: gender, history and transcendence‎

Kari Lokke - Literary Criticism - 2004 - 199 pages

The book examines meditative, mystical and utopian visions of religious and artistic transcendence in the novels of women Romanticists as vehicles for the ...

(A lot of things - "pills" to purge melancholy, antidote for melancholy medicine for melancholy, "morsels for merry and melancholy mortals" - fun things to sing or read apparently

The other side of joy: religious melancholy among the Bruderhof‎

Julius H. Rubin - Religion - 2000 - 264 pages

This is a case study of one pietist religious group, the Bruderhof.

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WOW protestanbts had a lot of melancholy

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Symbols of anguish: in search of melancholy in China‎ - Page 201

Wolfgang Kubin, Helmut Martin - Psychology - 2001 - 490 pages

original in the art of the Chinese novel,67 Wu Jingzi presents the discovery of
a "self; the whole prologue can be read as a myth of the self. ...

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A Mind Apart: Poems of Melancholy, Madness, and Addiction‎

Mark S. Bauer - Literary Collections - 2008 - 404 pages

"Much madness is divinest sense," wrote Emily Dickinson, "And much sense the
starkest madness." The idea that poetry and madness are deeply intertwined, ...

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Genius: History of an Idea (ISBN: 9780631157854)
Penelope Murray

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Book Description: Book Condition: new. BRAND NEW. USA EDITION. TITLE:Genius: History of an Idea. AUTHOR:Penelope Murray. FORMAT:Hardcover. PUBLICATION DATE:Jan-91. DESCRIPTION:This book explores the history of the idea of genius from its origins in classical antiquity to its deconstruction in postmodernist criticism. Focusing mainly on the creative arts, the book examines certain key points in the development of the idea, and also addresses the problem of what constitutes genius in specific subject areas. Experts in different fields have contributed chapters on literature, art, music, mathematics, philosophy and psychiatry to produce a volume which illuminates an abiding obsession throughout the history of European culture. .The contributors to this volume show how the ancient image of the inspired poet and the Renaissance conception of the divino artista both anticipate later notions of genius, developed into the 18th century around the central figures of Homer, Shakespeare and Goethe. Romantic definitions of genius are analysed, as are the implications of Nietzsche's pronouncements on 'human greatness'. The historic conjunction of genius and madness is explored from the early belief in divine possession through the Renaissance notion of melancholy to the age of psychoanalysis. WILL SHIP WITH FREE TRACKING!. Bookseller Inventory # YUEHANWAILI-12581

REAL ISSUE - IF MADNESS AND MELANCHOLY AND GENIUS ARE CREATIVE THINGS - I"LL BE DOING SOMETHING DIFFERENT - BUT IT'S NOT THE RELIGIOUS THING EITHER - NOR IS IT THE MORAL THERAPY - IT IS SOMETHING PHILOSOPHICAL - WHAT IS IT ABOUT SORROW - AND THE POLITICAL

Iphigenia - a movie

http://www.amazon.com/Iphigenia-World-Films-Irene-Papas/dp/B000PMFS6E/ref=cm_rna_own_review_img

Death by Melancholy: Essays on Modern Southern Fiction (Southern Literary Studies)by Walter Sullivan (Hardcover - Jun 1972)
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National Melancholy: Mourning and Opportunity in Classic American Literature by Mitchell Breitwieser (Hardcover - Sep 4, 2007)
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Excerpt - page 2: "... more-between this and the other strands of American writing. National Melancholy To begin to sketch this tradition, I'll start with an ..."Surprise me! See a random page in this book.

Kierkegaard, the melancholy Dane‎
Harold Victor Martin - Philosophy - 1950 - 119 pages
Snippet view - A

The worlds of Renaissance melancholy: Robert Burton in context‎ - Page 94
Angus Gowland - Political Science - 2006 - 338 pages
that he would 'let experience determine' the issue in each instance.253 In this
case, suspension of judgement indicated a tendency, not towards rationalist ...
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2009-10-24T11:29:00.000-07:00

Book overview

Depression has become the most frequently diagnosed chronic mental illness, and is a disability encountered almost daily by mental health professionals of all trades. Major depression is a medical disease, which some would argue has reached epidemic proportions in contemporary society, and it affects our bodies and brains just like any other disease. The Age of Melancholy asks why the incidence of depression has been on such an increase in the last 50 years, if our basic biology hasn't changed as rapidly. To find answers, Dr. Blazer looks at the social forces, cultural and environmental upheavals, and other external, group factors that have undergone significant change. In so doing, the author revives the tenets of social psychiatry, the process of looking at social trends, environmental factors, and correlations among groups in efforts to understand psychiatric disorders. The biomedical model of psychiatry that has dominated the field for the past half-century has faced minimal scrutiny, due inpart to the apparent advances made in the treatment of mental health issues during that time. But, Dr. Blazer eloquently argues, there is still room for a "new" social psychiatry to complement and complete the model, and he points to two concurrent trends for support: during the same 50-year period that saw the "death of social psychiatry," the rate of occurrence and increasing medicalization of depression as a secluded individual's issue have brought us to the Prozac era. In making the case for the connection of these two trends (both the products themselves of larger social and cultural movements), the author proposes a return of a new, more mature social psychiatry, to complete - not replace - the biomedical and clinical research models in place today. This book is eminently readable, and should appeal to a broader audience than the psychiatrists, clinicians, and researchers who will make up the primary audience. While replete with the standard mental health references, sound research, andauthored by a recognized and respected professional, the ease of language and range of examples make this text accessible to a lay reader. This book should have cross-over appeal in sociology as well as social work and psychology.

Limited preview - 2005 - 251

The age of melancholy: "major depression" and its social origins

By Dan German Blaze

http://books.google.ca/books?id=tz5XBaMYC94C&sitesec=reviews&source=gbs_navlinks_s

Religious Melancholy and Protestant Experience in America (Religion in America) by Julius H. Rubin (Hardcover - Jan 6, 1994)

Other books

2009-10-24T11:08:00.000-07:00

might buy - only $8 total from Abe Books

Psychoanalytic concepts of depression

Author

Myer Mendelson

Edition

Publisher

Spectrum Publications; distributed by Halsted Press, New York, 1974

Original from

the University of Michigan

Digitized

Aug 8, 2008

Common terms and phrases

adolescence Adolf Meyer affective disorders aggressive drive agitated depression anaclitic depression Anna Freud anthropomorphism antidepressants Bibring Bibring's Bowlby catecholamine cathected cathexis character structure clinical depression cognitive distortions cognitive therapy countertransference cyclothymic David Rapaport death instinct dementia praecox depressed mood depressed patients depressive illness depressive position depressive reaction Dorothy Burlingham dysphoria Edith Jacobson ego and superego ego ideal ego psychology endogenous depression etiological fantasies Gero Helene Deutsch Hogarth Press Hypersomnia hypochondriasis imipramine introjection involutional melancholia Kraepelin libidinal libido lithium carbonate love-object lupus erythematosus manic-depressive illness manic-depressive insanity manic-depressive psychosis Maudsley Hospital melancholic depression Melanie Klein monoamine oxidase inhibitors monopolar narcissism narcissistic neurophysiological neurosis neurotic depression neurotransmitters oedipal Oedipus complex oral fixation oral phase pleasure principle pre-oedipal Psychiat psychic energy Psychoanal psychoanalytic theory psychodynamic psychopathology psychosexual development psychosomatic psychotherapy psychotic depression Rado reaction formations reality testing reification Rene Spitz reserpine sadistic Sandler and Joffe schizoid schizophrenic self-concepts self-esteem separation anxiety Study Child ulcerative colitis vitalistic Waelder

352 pp.

_____________________
this one more literary it seems

The New Black: Mourning, Melancholia, and Depression

By Darian Leader

advantage - 2009

Book overview

nbsp;Fifty years ago, the terms mourning and melancholia were part of the psychological lexicon. Today, in a world of rapid diagnoses, quick cures, and big pharmaceutical dollars, the catch-all concept of depression has evolved to take their place. InThe New Black, Darian Leader argues that this shift is more than semantic; rather, it speaks to our culture’s complicated relationship with loss, suffering, and grief. Part memoir, part cultural analysis, Leader draws on examples from literature, art, cinema, and history, as well as case studies from his work as a psychologist, to explore the unconscious ways our culture responds to the experience of loss. He visits a bookstore in search of studies on mourning, and, finding none, moves on to the fiction and poetry sections, where he finds countless examples of mourning in literature. Moving from historical texts of the Middle Ages, to Freud’s essays, to Lacan, to Joan Didion’sThe Year of Magical Thinking, Leader provides an innovative tour of mourning and melancholia and our culture’s struggle to understand them.

No preview available - 2009 - 224 pages

http://books.google.com/books?id=qvZ0PwAACAAJ&dq=1555975429&ei=80LjSp6_No3-M9rliBA

______________

Psychodynamic understanding of depression: the meaning of despair‎

Willard Gaylin - Medical - 1983 - 417 pages

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__________JUST INTERESTING

Melancholy duty: the Hume-Gibbon attack on Christianity

By Stephen Paul Foster

Book overview

This book studies the complementary features of the thought of David Hume and Edward Gibbon in the complete range of its confrontation with eighteenth-century Christianity. The ten chapters explore the iconoclasm of these two philosophical historians - Hume as the premier philosopher, Gibbon as the consummate historian - as they labored to naturalize' the study of Christianity, particularly with attention to its social and political dimensions. No other work deals as comprehensively or thoroughly with the attempt of philosophical history's challenge to Christianity. Belief in miracles and the afterlife, the dimensions of fanaticism and superstition, and the nature of religious persecution were the themes that occupied Hume and Gibbon in the making of their critique of Christianity. This book makes a valuable contribution to scholarship in a number of fields including the history of ideas, religious studies, and philosophy. It will be of interest to philosophers of religion, historians of ideas, eighteenth-century intellectual historians, scholars of the Scottish Enlightenment, and Hume and Gibbon scholars.

Snippet view - 1997 - 355 pages

The poetry of religious sorrow in early modern England‎

Gary Kuchar - Poetry - 2008 - 241 pages

By tracing poetic representations of religious sorrow from Crashaw's devotional
verse to Shakespeare's weeping kings, Kuchar expands our understanding of the ...

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Product Description
In early modern England, religious sorrow was seen as a form of spiritual dialogue between the soul and God, expressing how divine grace operates at the level of human emotion. Through close readings of both Protestant and Catholic poetry, Kuchar explains how the discourses of 'devout melancholy' helped generate some of the most engaging religious verse of the period. From Robert Southwell to John Milton, from Aemilia Lanyer to John Donne, the language of 'holy mourning' informed how poets represented the most intimate and enigmatic aspects of faith as lived experience. In turn, 'holy mourning' served as a way of registering some of the most pressing theological issues of the day. By tracing poetic representations of religious sorrow from Crashaw's devotional verse to Shakespeare's weeping kings, Kuchar expands our understanding of the interconnections between poetry, theology, and emotion in post-Reformation England.

Book Description
Kuchar explains how the discourses of 'devout melancholy' helped generate some of the most engaging religious verse of the early modern period. From Robert Southwell to John Milton, from Aemilia Lanyer to John Donne, Kuchar expands our understanding of the interconnections between poetry, theology, and emotion in post-Reformation England.

Four Hasidic Masters and Their Struggle Against Melancholy (Ward-Phillips Lectures in English Language & Literature) by Elie Wiesel (Paperback - Jun 1978)

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(2)

Other Editions: Hardcover, Unknown Binding

Melancholy Dialectics: Walter Benjamin and the Play of Mourning (Critical Perspectives on Modern Culture) by Max Pensky (Paperback - May 1, 2001)

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Other Editions: Hardcover, Unknown Binding

Excerpt - page 60: "... 2 Trauerspiel and Melancholy Subjectivity The Ursprung des deutschen Trauerspiels in general, and in ..."Surprise me! See a random page in this book.

The age of melancholy: "major depression" and its social origins

By Dan German Blazer

Actual author and part explaining "Acedia the sin and its relationship to sorrow and melancholia"

2009-10-24T10:14:00.001-07:00

http://books.google.ca/books?id=YVDXCatGGssC&printsec=frontcover&rview=1&source=gbs_v2_summary_r&cad=0#v=onepage&q=protestant&f=false

"Acedia the sin and its relationship to sorrow and melancholia"

Stanley W. Jackson pp. 43- 62 - also check out his references by the way.

In Culture and Depression: Studies in the Anthropology and Cross-Cultural Psychiatry of Affect and Disorder

Volume 829 of Comparative Studies of Health Systems and Medical Care
Volume 16 of Culture and Depression Series

Arthur Kleinman, Byron Good
Editors Arthur Kleinman, Byron Good
Edition reprint
Publisher University of California Press, 1986
ISBN 0520058836, 9780520058835

SAME AUTHOR

A History of Melancholia and Depression. New Haven. Yale University press (what does "n.d." mean? not published?)

____________

Foucault 1965 Madness and Civilization: A history of insanity in the age of reason. R. Howard, trans. NY: Pantheon 1965.

Hippocrates

Connel, M.A. A study of Accidie and soem of its Literary Phases. PhD diss. Cornell Univ. 1932

D'Isray, S. 1927 Patristiic Meidcine. Annals of Meidcal History 9: 364-378

Chaucer, Cassian, Brann's (Is acedia melancholy? and Blloomfield's the seven deadly sins

____________

Depression, somatization and the "New Cross-Cultural Psychiatry." Social Science and Medicine 11:3-10. (1977)

1980 Patients and Healers in the Context of Culture: An Exploration fo the Borderlance between Anthropology, Medicine, and Psychiatry. Berkely, Los Angeles, London: University of California press. A. M. Kleinman - the last two mentioned.

Kilbansky, R., E Panofsky and F Saxl. 1964 - Saturn and Melancholy: Studies in teh History of Natural Philosophy, Religion, and Art. New York: Basic Books.

McNeill, J. T. Medicine for Sin as prescribed in the Penitentials. Church History 1:14-26. 1932.

same guy - A history of the Cure of Souls. New York: Harper and Row. 1951.

Mcneill, J.T. and H. M. Gamer

Medeival Handbooks of Penance: a translation fo the principal "Libri Poenitentiales" and selections from related documents. NEw York: Columbia Univ. Press. 1938.

Marsella, A. J. Depressive Experience and DIsorder across Cultures. In "Handbook fo Cross-Cultural Psychology. H.C. Triandio and J.G. Draguns, eds. Boston: Allyn and Bacon 1980.

(stuff by Petrarch, Ponticus - Petrarch's secret -

Radding, C.M. Evolution of MEdieval Mentalities: A Cognitive Structural Approach. American History Review 93: 577-597. 1978

Snyder, S. The Left Hand of God: Despair in Medieval and Renaissance tradition. Studies of the Renaissance 12:18-59. 1965.

Also Max Weber - protestant ethic and Wenzel's famous text.

_____________________________________________________________________________________________________

OTHER STUFF LOOKED UP "a history of melancholia and depression" in rglr ggl search.

Melancholia and depression during the 19th century: a conceptual history

GE Berrios - Br J Psychiatry, 1988 - RCP
Melancholia before the 19th century The meaningofâ€˜¿melancholia'
inclassical antiquity is opaque and has little in common with 20th-century
psychiatric usage (Drabkin, 1955; Heiberg, 1927). At that time, melancholia ...
Cited by 34 - Related articles - All 3 versions

[BOOK] Melancholia and depression: From Hippocratic times to modern times

SW Jackson, 1986 - psycnet.apa.org
... Database: PsycINFO. [Book; Authored Book]. Melancholia and depression: From hippocratic
times to modern times. Jackson, Stanley W. New Haven, CT, US: Yale ...
Cited by 206 - Related articles

This book—the first comprehensive history of depression in English—addresses the ways in which depression has been defined over time, the explanations proffered for its causes, and the various approaches used to treat the sufferers. Stanley W. Jackson, a psychiatrist, psychoanalyst, and historian of medicine, here traces both the many changes and the remarkable continuity in this clinical disorder over the past 2,500 yrs. Dr. Jackson explores the terminology and some of the metaphors inherent in the language of dejected states. For each historical period, he studies the theories called upon to explain such conditions: the humoral theory of ancient, medieval, and renaissance times, the chemical schemes of the seventeenth century, the mechanical explanations of the eighteenth century, the cerebral-circulation and nerve-disorder ideas of the nineteenth century, the psychodynamic concepts and the biogenic amine hypotheses of today. And he discusses the variety of therapeutics proposed in each era: the purgatives, bloodletting, and other evacuative remedies that prevailed for so long; the theories that called upon the strengthening virtues of iron and steel, the replenishing of depleted states, and the stimulation of anergic conditions; the many psychological interventions; and the psychotherapies and antidepressants used today. (PsycINFO Database Record (c) 2009 APA, all rights reserved)

http://psycnet.apa.org/psycinfo/1987-97030-000

From Library Journal
Although scholars may eagerly read this "first comprehensive history of depression in English," clinicians, patients, concerned relatives, and informed laypersons will probably find it jargonistic, confusing, and of little practical use. Tracing depression as a syndrome over the past 2500 years, Yale psychiatrist/psychoanalyst Jackson finds that despite a variety of causative theories, treatments, and classifications, the symptoms have a "remarkable consistency and . . . coherence." The detailed exposition includes excerpts from medical texts and the views of luminaries like Freud, Aristotle, and Samuel Johnson. Also discussed is the relationship of hypochondria, mourning, religion, love-melancholy, and nostalgia to depression. A well-indexed and well-documented reference work suitable for research collections.Janice Arenofsky, formerly with Arizona State Lib., Phoenix
Copyright 1987 Reed Business Information, Inc. --This text refers to an out of print or unavailable edition of this title.

Amazon reader review

Jackson's text is an excellent text covering the history of melancholia and depression. It is most likely to be of interest to students of psychology and clinical social work. It traces the way our society has looked at depression and melancholia over the centuries. This is important to us because it forms part of the context in which we view depression and melancholia. Some of the metaphors we use in modern language to describe melancholia come from the concept of the four humours of ancient Greek medical thought. It goes beyond ancient history, and tracks depression through medical and literature of various periods. The coverage of Emil Kraepelin and Eugen Bleuler was excellent.

If your involvement in psychology is limited to reading "Psychology Today" magazine, this may not be for you. I find this text does not devote enough space in the discussion of 20th century theories of and treatments for depression and melancholia. I would prefer more space to a discussion of A. T. Beck and Martin E. P. Seligman's views of depression. Because I am a student of "attribution theory," I would have liked to see a fuller development of the work Seligman started and which was more fully developed by Lyn Abramson and associates. Modern psychiatry tends to view depression in terms as an imbalance of certain neurotransmitters in the brain and treats it with antidepressants including MAO inhibitors and the more modern selective seratonin reuptake inhibitors such as Prozac, Zoloft, and Paxil, to name a few. I would also have been happier with more full discussion of psychopharmacological intervention.

__________________________
READ THIS BOOK::::::

http://books.google.com/books?id=UfneLeL5fBkC&dq=9780195165234&source=gbs_navlinks_s

http://books.google.com/books?id=TSBy8d8Mo1kC&dq=9780192802675&source=gbs_navlinks_s

Book overview
Looking back on his confinement to Bethlem, Restoration playwright Nathaniel Lee declared: "They called me mad, and I called them mad, and damn them, they outvoted me." As Roy Porter shows in Madness: A Brief History, thinking about who qualifies as insane, what causes mental illness, and how such illness should be treated has varied wildly throughout recorded history, sometimes veering dangerously close to the arbitrariness Lee describes and often encompassing cures considerably worse than the illness itself.
Drawing upon eyewitness accounts of doctors, writers, artists, and the mad themselves, Roy Porter tells the story of our changing notions of insanity and of the treatments for mental illness that have been employed from antiquity to the present day. Beginning with 5,000-year-old skulls with tiny holes bored in them (to allow demons to escape), through conceptions of madness as an acute phase in the trial of souls, as an imbalance of "the humors," as the "divine fury" of creative genius, or as the malfunctioning of brain chemistry, Porter shows the many ways madness has been perceived and misperceived in every historical period. He takes us on a fascinating round of treatments, ranging from exorcism and therapeutic terror--including immersion in a tub of eels--to the first asylums, shock therapy, the birth of psychoanalysis, and the current use of psychotropic drugs.
Throughout, Madness: A Brief History offers a balanced view, showing both the humane attempts to help the insane as well as the ridiculous and often cruel misunderstanding that have bedeviled our efforts to heal the mind of its myriad afflictions.
________________________________
A generously illustrated and pocket-sized distillation of the ways madness has been perceived and treated, from ancient times to the present.Highly acclaimed medical historian Porter (Social History of Medicine/Univ. College London; The Greatest Benefit to Mankind: A Medical History of Humanity, 1998, etc.) traces changes in attitude toward madness all the way from prehistoric beliefs in demonic possession to the contention of some modern theorists that mental illness simply does not exist. He demonstrates how beliefs in supernatural causes were challenged by Greek medicine, which developed an explanation based on the four bodily humors (blood, phlegm, black and yellow bile), and how that approach was subsequently adopted by Western medicine. With generous use of quotations, he illustrates how in the 17th century new organic theories of insanity linking mind and body began to emerge, leading to the hope that those with mental disorders could be helped through retraining of their minds. Porter examines the drive toward institutionalization, how practical psychiatry developed from the experience of asylum managers, and how disappointment with the results of benign "moral therapy" led to the growing belief that madness was probably hereditary and incurable, which in turn led to compulsory confinement, sedation, and even sterilization. He chronicles the rise and decline of psychoanalysis, both Freudian and non-Freudian, the enormous impact of psychopharmacology, and the proliferation of psychotherapies designed to treat the astonishing number of conditions labeled as mental disorders in the American Psychiatric Association's current Diagnostic and Statistical Manual. For those whose appetite will have been whetted by this literate little introduction, Porter appends a well-annotated selection of readings on aspects of his subject just touched on here.A small book that raises big questions about the profession of psychiatry and the notion of scientific progress. (28 b&w illustrations, many of them etchings and engravings from the 16th to 19th centuries)

Psychoanalysis

2009-10-21T10:51:00.001-07:00

Working on my proposal and trying to figure out what to do with psychoanalysis - Kristeva - who is the closest account I can get to philosophy recently - and yet I resist psychoanalysis at many levels. The reason I am fascinated temporarily by psychoanalytic accounts is their daring; I don't even know that psychoanalysis even pretends to be reductive - depends on the person I guess but it seems to me that this is a preciously subversive language - subversive in the most useful sense of the term - although I think "exaggeration" is a mild term - "imaginative constructs" maybe? A new form of myth attempting to combine science, praxis, and writing myths like those of hte ancient Greeks? The value of psychoanalysis would be that it helps people - I do see its value (and not merely its instantaneous - but momentary appeal which I mentioned) with myself is that it enables me to get rid of fruitless thinking or unnecessary guilt-ridden ethical questions. If I find myself worrying too much about whether someone needs help or whether perhaps I have offended someone - in relationships, I find the ability to think of these things in terms of "neuroses" helps me to clarify my thinking - to the extent that I am neurotic, however. But this is not a statement that Amy is only so neurotic, this is a statement that any human being can only be so neurotic. Yes, ppl can be messed up - ask me I know from experience. And the vulnerbaility is never not-there - yes - this is why the wise of us do not have narratives nor "self-images" of indomitable strength and success - at least not on our own accounts.

But there is something fundamentally only so knowable about thisi - and the problem with psychoanalysis is not only that it can conflate myths with science with psychology - or if it does not, then they are far more clever than I shall ever be, but disentangling what is a very intelligent way of destabilizing to make other things possible - and what those possible things ARE I will not undersatnd, but I think its partially becuase it can't really be made into a science, or that if you ARE going to make a science of psychology, that it CANNOT be pathologically-based or mythologically based (well there is never NOT myth perhaps) but there has to be something more - not normative, perhaps teleological, no even before that - I don't like the word "natural" because it has SO many undesirable connotations - not only after Romantics but there are many more myths and images surrounding the word - not only in philosophy and neo-aristotelians or more likely neo-thomists but even to hippies and health-conscious folks - it would be really hard to trace all these meanings - but I would want to say a capacity-based approach to nature - what is something capable of doing (I am careful about saying what is something meant to do because to limit the end of the human being who is limited by "nature" but infinite intellectually (at least potentially, but even by the very ntaure of what intellectual activity is) - well - you get into trouble when you try to "pin it down"!! And yet not into worse trouble when you only focus on the elmenets for neuroses and not try to see where all these elements fit rationally - and then going from there to have another account of how they go astrayper accidens or for more obvious reasons....

But I think I will have psychoanalysis in there - because it is the thing which takes sorrow most seriously today - more seriously than religion does, I think - and I have already dealt with teh medicalization people. The people in between - the psychiatrists and thinkers who aren't in these ways are guided by a lot of sense and balance, but I need more extremes nad more big names to show up what is being done - I don't need a more sensible synthesis becuase you can only use so many words to get something right, but then you are not going into depth, and therefore though you may be right it may not be profound becuase it doesn't integrate enough or go high enough - either way, while it may be good enough for living it's not enough for a thesis.

So now after becoming aware, and thus making unnecessary other neuroses, now I think I am beginning to have dealt with my sense of the necessity of psychoanalysis but ambivalence and even intense dislike for it - it is important for dialogue - the descriptiveness is important, they have experience, being practictioners, and even if I don't subscribe to the myths or point to the lack of any "teleological" thing which makes other things quite impossible, there are descriptions there which are valuable and I can integrate a more sophisticated critique than the one here - becuase whether or not I am a big fan of psychoanalysis, it has made a permanent mark and there are still heavyweights around, and it would be nice even for my own interest to know more precisely its limits.

_________
Actually have been looking around -t here are many good critics of Kristeva who also note what is noteworthy. Here is an excellent example - well articulated as well.

Ecstatic subjects, utop and recogn. K, H, Irig.

http://books.google.com/books?id=Qqpqs6J8BYgC&printsec=frontcover&dq=kristeva&lr=&ei=rh3fSrLxMp-UMYTO8cQK#v=onepage&q=&f=false

Agency affect and the postmodern subject

feminists leery of voluntaristic - positing irrational elements on marginalzied etc.

p. 78 - her critque of Heidegger effectuates a return to dialectics - feminist critics charget hat dialectical cocneptions of subjectivity - ranging from Hegel's spec. dialectics to Sartre's and Beauvoir's repsectpive existential philosophies - are haunted by a cartesian ghost in that they continue to posit a prelinguistic locus of intentionality. In order to dispel the concept of a "doer behind the deed" numerous poststructuralist feminists develop a notion fo agency as resignification. Here agency denotes a linguistic competency defined as th ecreative capacity to rewrite the script of our discursively constituted identities. In this chapter - want to accept a linguisticallly based notion of agency as creativity while addressing the difficulty that notiosn of creative resignification often failt o specify what makes one kidn of performance nonstoic and another stoic. (....) - wants to recuperate a view of dialectical praxis as th eability not simply to alter meaning but to critically mediate and intensify one's affective investment in particular meanings. In this endeavor, I turn to Kristeva and borrow from Allison Weir's interpretaiton of her work as notably occpying a middle position between traditional existential theories and poststructuralist thought. Although a borerline figure, at times valorizing transgression in itself, K points to a connection between overcoming stoic consciousness and a capacity for critique.

First aim - demonstrate that K strives, although not with complete success, to delineate a post-Beauvoirian theory of intentioality which is grounded in alngague rather than in a paradigm of consciousness. (..) what is significant about K's project (in her teory of intentionatliy) is that it recognizes the need to explicate teh relation between affective life and language. k relaizes that the existential intention to transform meaning denotes a particular kind of affect, namely, a prosocial desire to express oneself coherently in terms of shared meanings. Weir defines this prosocial desire as an EXISETNTIAL (ital) striving to deliberaltely harness the tension between identification with the social whole and the heterogeneous aspects of one's nonidentity with the social whole. Against the thinner view that agency arises from slippage in meaning, K demonstrates that affect froms the bridge between meaning and identity. The ability to invest linguistic meanings iwth affective force binds the work of altering meaning to psychosomatic or self transformation. Itfollows that there is some relation ebtween effectuating critical rather than naiveself change an da capacity for nonrepressive ethical relations.

My second, more critical aim, whoever, will be to reground K's theory of existential desire in a critical social ontology rathe rthan, as she does, in a Freudian drive theory. In 3.3I arguet hat K's reliance upon Freud's drive theory has, minimally, two seirously undesirable otucomes which undermine the contribution she makes to developing a linguistically grounded notion of intentionality. First, drive theory undercuts her effor tto treat affective life as genuinely social, rather than partialy antisocial. Second, the idea that intentionality is a transmutation of drive cathexes also encounters, if not difficulties supporting a notion of free agency, then a similar inability to treat intersubjective relations as sympathetically grounded rather than as desparate longings to compensate for repression of asocial pleasures. This compensatory view leads K to a dangerous valorization of an arguably patriarchal ieal of romantic love as hysterical collapse into another person. I am to corect these two deficiencies (using heidegger against hediegger!)

So can I!! but my project will be different than this author's.

Julia Kristeva: live theory and Gender Trouble (on K)

2009-10-21T08:28:00.001-07:00

http://books.google.ca/books?id=OnQDdc44A9IC&pg=PA63&source=gbs_toc_r&cad=8#v=onepage&q=&f=false

Love and death by any other name (on love and melancholia) John Lehte p. 63 ch. 3

Kristeva's position onl ove unique - she compares with depression: depressed person cannot love for he/she has a reduced emotional investment in most of the symbolic forms - including language - which are so much a part of an everyday coception of love. but then it could be wondered whthr pssbl to say "what love is" - isn't it just which - almost by def., escapes the analytical gaze? not even mystical or myst or unknowable - but not easily represented. Love is the enactment of love chez Kristeva - has no position exterior to it - no a p

riori relation - no pre-existing model or set of conditions to which reality does or does not measure up - a web with no position exterior (inseparable from its enactment). Such an existential approach differs radically from how it was perceived in the 18th century with its subsequent emergence as being closely linked to individuality and identity - Rousseau - love is "in the heart" - already a relati for hte lovers before they express themselves on the subject - before hte neact it, and certainly ebfore they "make love (Rousseau 1964) - Krist., folloiwing in Pascal who said to doubter "kneel down, move your lips, and you will believe" emphasizes the fact that love is its enactment.

thus attributes great importance to the notion of the enonciation and to the formation of subjectivity connected to this.

in analyzing "shifter" (an element of language which only has meaning in its enactment, or in context), Emile Benviste points out (1971: 217-22 that indices of time and place, together with pronouns, take on meaning only in the act of being stated. "I", "you" this that now here there yesterday, today, etc. can't be understood in themselves or abstractly, but only in the context in which they are used. The shifter is, in effect, a fundmanetlaly existential phenomenon. Implied indeed in idea of "enactment" - which entails several components.

3 aspects of love

1. the love story: the myth, tale, fantasy and narrative structure the couple's interaction and give the tone to their relationship. (e.g. often about obstacles endured, then overcome, as it is also about ideas of beauty and desirability. Or about unrequited love and the misery that one experiences until it dawns on the other that, in reality, love can, after all be reciprocated.

2. Separation acts as a stimulant to the sentiments of romantic love (e.g. Rousseau or Goet). Here the obstacle seems to be unconsciously willed (e.g. heritage of Courtly love) so the void created can be filled by symbolic forms (poetry, song).

3. singularity (individulaity) of the modern love relationship is now seen as a mechanism forcing society's social relations to adjust and thus to become more complex. This also entails, for Kristeva, an enriching of symbolic and imaginary cpaacities. Niklas Luhmann's point (86: 18-33; 48-57) is echoed in the writer's view (Maurice Blanchot) who says that lovers constitute their own, singular community (Blanchot 1988). They thereby exclude the third element (the father?).

The last point is particularly important for understanding some of Krist's approach, and so worth looking briefly at Niklas Luhmann's argument on the modernist practice of love.

Luhman:

hist. approach

1st focuses on 18th century, where love the embodiment of an "open system" ie.e faced with the indivudalty and difference of hte lovers who are out to create their own rules, society is forced to develop new, more subtle codes of love, and human relations generally (Krist. refers in teh beginning of Tales of Love 1987) to love as an open system, where each individual goes through a transformation of th pscyhe in light of hte contact with another person (= difference). L suggests a complexifcation of the code of love - which even this suggests L is something that presupposes the separation of the lovers. And this the big dif. betw. the contemporary expereience of love nad love in the past - for today, love, intimacy and familiarty go together. There is no need for an expression of love when love is instead acted out.

L argues "passion" becomes a synonym for complx cmmnctn during enlightenment, and that love, initially, is a deviatio nfrom social convention (certainly one from aristocrt. family's explicit effort to ensure propriety of marraige alliances) - so when lovers (rousseau era) are driven outside social norm in their passion (a pasion which brooks no rule or convention) paradoxcially perhaps a codification of amour passion does eventually emerge. In effect, what cannot, initially be dealt with by existing social practices and the rules, eventually becomes codified in its turn thus rednering hte social domain more complex and subtle.

GREAT THIS IS A SUBTLE ANALYSIS OF HTE WAY POWER IS STRUCTURED - INTERESTING - POWER AND PLEASURE - rethinking this pleausre giving power - too broad but I know what I mean

For her part, K. takes up this point in relation to the indivdual psyche, and points to the enrichment brough tby a restructuring of psychic space. complexity - both hist. and individual - gives rise to a strengthened and enriched human experience. Another outcome of this evidently odernist process, which has been taken up in a post modern context, is self-refereentiality: each lover takes account of how his/her own speech will appear to the other. This is the reflexive moment of love.

For Luhmann (whose approach, we sugest has relevance for undersatnding K) love is open to failure becuase of the complexity of hte communication required. There is a movement from a stratified (tradition of aristocracy) to a functional mode of differentiation

(now p. 66) (modern democracy). Idealization gives way to temporalization.

L then, sees love as self-referential. To the extent that lovers are changed - having their psches rendered more complex - love, for K, is also self-referential.

Now the issue, as L says (1986:48) centres on teh way that individual uniqueness and difference become part of the social fabric, whereas, previously, it was thought that individual difference might be a threat to the social fabric. Love enters the picture precisely here, and love and friendship become languages of individuation and even of singularity.

Julia Kristeva's love story.

The "love story" is love as the expression of love and as symbol based on separation. This conforms to K's psychoanalytic approach. But, for her, this is not the only kind of love there is. There is also love as identiifcaito nand fusion. K's work alerts us to this (1987b: 23-49). Such an identiifcation can take place through the exchange of words themselves: "in fact, the object of psychanalysis is nothing other than an EXCHANGE OF WORDS (K 1987a:1, trans. modified). This gives rise to both psychic and physical modification. Here, in th analytic session, we are talking about "words becoing flesh" that is, words having a drive, or bodily aspect. Or to use K's temrinology, words are semiotic (drive based) as much as symbolic (see above, ch. 1)

We see then that love in Christianity is agift (something that is non-reciprocal, a disequuilibrilium). IN this, and in other religious contexts, love becomes an identiification and a fusing with the other. This is the "semiotic" aspect of love, it may be compared to the symbolic aspect, which presupposes separation.

Love inspired by religous fervour retain sthe element of fusion (=identification). A public example of fusion - as opposed to separation - in love might be in teh outpouring of emotion oafte rhte death of Princess Di. ALthough there can be identificaiton in symbolic love (the love in the love story) it takes second place to the "narrative" or expressive side of love. In the love story, the expression of love becomes almost equivalent to love itself.

p. 67

With the semiotic version of love, the expression gives way to identiifcation. Identiifcation is particularly strong in certain, non-Western cultures. THese are often cultures fo the mask (British Columbia, Alaska, New Guinea) where assuming the mask of the god turns one into the god. In sohrt, there is fusion. In the same sense, we can speak abotu the psychoanalytic notion of transferential love, where the analysand identifies with the analyst. The situation is one where at least one of the parties involved is anything but indifferent to the reality of the other.

K., like L., speaks, as we have seen, about love as an "open system" when one person encounters another in love, that person will be affected by the encoutner. This leads to a restabilization of the psyche at a "higher" level. The experience can be one of renewal, or rebirth (K 1987b: 15). This restructring does not take place entirely under the auspices of the ego, or of consciousness; for the ego and consciousness are both part of the process of psychic transformation that love entails. There is no overarching entity managing th ewhole process, only a "subject-in-process/on trial," as this apt phrase, already discussed, from K's early work puts it.

As K also says, love is a "flight of metaphors - it is literature" (1987b:1). Love is a series of rebirths, of separations. K, like Barthes (1984) and Eco (1984( takes up the issue of how love can be expressed in today's sceptical world, where the old moral code shave either disappeared, or been transformed.

Love is seen as essentially imaginary, and is at play in teh psychoanlytic session. Therefore, if imaginary capacities falter, so will the capacity to love. Today (in postmodernity) our author says, we ar ein crisis b/c love discourse has become so imporverished. We are "drwoning in a cascade of false images (K 1987b: 375) in what for K will become the society of the spectacle (see below ch. 5). Such "drwoning" however can lead to a "resurrection" - to a kind of renewal of faith in the power of language.

More than this, when prompoted to speak about spychanalyiss and faith, K says quite categorically that the main principle of therapy is to enable the anlysand to love again (K1987a:5) to have the capacity to be in love, a capacity stifled by a wounded narcissism. (p. 68)Language, as the vehicle through which contact is made with the other (with the mother, in teh first place) is always ambivalent: it is amark of distance and separation just as it is also the only means left for the human - riven by an original melancholy - to find solace once more, but this time in words. For an analyst such as Kristeva, the word is also the vehicle of affect, not just a vehicle of linguistic signification (the arbitrary reltaion of signifier to signified in Saussure's theory of the sign).

In placing the accent on love as an enactment - as an enonciation - rather than on love as having already emerged in a prior feeling, the subject and object of love can become confused. MEtaphor here becomes a "transporation of meaning" - or an enactment of meaning. Such is K's argument in key passages on metaphor in Tales of Love. The enactment of love entails what K calls the "de-ontologisation" of love. FOr, unlike being in ontology, love, to repeat, doesn't exist prior to its enactment. This notion of love, we can say in passing, also evokes the Surrealist experience of "made love (Breton 1978)

In K's disc. of Aristotle, the issue of resemblance arises in Greek philosophy and this evokes the question of metaphor. If resemblance is the image of the thing compared to its model, an ontology is presupposed

LEFT OFF P. 68

metaphor signifies the enactment of things (open def. of aristotel which can be exploited)

K endeavors to develop in her commentary...

Really did leave off - there's Lacan and Hegel - and there's music p. 73 - which is the language of love, and so the language of immediacy - but not in the linguistic sense - unanalysable quality an index of the immedicacy of its effect - we are always "in" music - part of our very being - semiotic field par excellence - has no object nor can easily be turned into an object. instead one is already in a musical field

p. 74

through rhtyhm (cf. the baby in its cradle) or song. And as the ultimate poetic gesture, music comes together w love is inseparable from love, specifically, from love as the core of being (MISSED STUFF ON BEING TOO)

w/ baudelaire's notion fo love as fusion, perfume, synaethesia, and finally as analogy

(WHY DOES THIS REMIND ME OF HTE PRESOCRATICS???)

p. 74 - Collete (K's 2002 study of Collete) Study of Arendt's life and oeuvre (K 2001) looks at notion of love in particular in Arendt's study of St. Augustine who is seen to open the way to love as action, a theme followed up by Duns Scotus in his theory of hecceity (singularity) which Arendt takes up in the context of the "who"-subject of action (as opposed to the "what" of the oject). Arendt's notion of love also features the love of the other as an outsider (singularite quelconque) of the community. The study of Melanie Klein (K 2002b) i nits turn, looks at love as the mediating force between parent (particularly the mother) and child, most of all in teh context of childhood depresison. In effect, love as seen in both Arendt and Melanie Klein, ahs a largely mediating, if not instrumental status.

75 - Collete - writing "to write is to reinvent love" (K 2002c: 325) implies no fixed model of loved that cannot be changed -r ather emreges as it is written - ie. articulated in the field of signification (...) modes of sexualit as inscribed in love are not libertarian, even less pornographic - despite Colette's reputation to he ocntrary but constitute an "amoras wandering" (vagabondage amoureux) On the whole even though women historically have largely ivented the woreds of love, not til the 20th century that women came to express their eroticism (very dif. from the pornographic) despite the hard edge the media currently gives to sex. (..)

The cristallisation of love is inspearable from a rhetorical revelation.

Even though there's mourning for the love object, this doesn't plunge Colette or her heroines into melancholia. Indeed, the possibility of infusing pasison into words depends on avoiding hte fall into melancholia. Colette dif. from many women here - who are often susceptible to depression - the point of androgeny (2002c: 357)

John Lechte

REACHED VIEWING LIMIT SO WENT EARLIER -

on p. 49 - interesting - "narcissitic, drive-animated pre-object-orientation" (1987b). That a drive can be pre-object - and this is narcissitic..... interesting....

Youtube sources

2009-10-20T17:03:00.000-07:00

http://www.youtube.com/watch?v=IXLUsoEDYPw

Kristeva - language, music..

http://www.youtube.com/watch?v=NVHUHX768Zc&feature=related

French feminists

http://bailiwick.lib.uiowa.edu/wstudies/frenchfem.html

Judith butler

http://www.youtube.com/watch?v=ALx1MEW2P3U&feature=related

now I'm just for curiosity's sake!!

http://www.youtube.com/watch?v=Qy3YTzYjut4

(Nussbaum - different from what I'd expected!)

really awkward and stylized - just for curiosity

http://www.youtube.com/watch?v=uNIPAwZVqb4&feature=related

nussbaum - looks like actually a good lecture - left off about 9:00

http://www.youtube.com/watch?v=7Oir5YC3NW8

there's other ppl on there - derrida, deleuze, sen, etc.

Summary....

2009-10-20T14:25:00.000-07:00

Okay - so there's psychoanalysis, there's Foucault, and there's Nussbaum. Now with the help of my teacher I have been able to limit these things! I sort of know what I want to do with Nussbaum - or at least it is easier - but I am not sure that I know Foucault so well, but it won't be so hard, and the texts are all there - the only thing is to work on Kristeva. And to see how I could phrase what my project is to be. Maxime mentioned Nussbaums mix of Aristotelian with "Stoics" - I haven't thought of it that way, but insofar as there is a disciplinary aspect and insofar as there is a call to some kind of discipline under a "care of the self" in Foucault, there are definitely associations there.... care of the self is for being political - if it is not care of the self in the restricted aesthetic/appearances and even purely physical appearances - I thought to integrate Foucault from the point of view of th epossibility of critiquing those who hid, shunned, put aside and disciplined and saying, "Look, this itself is a discipline which is outside of yours, and for that reason is important and good and makes philosophers who do reach as much as they can of the best of human functioning, and being able to do that, they are able to be for others!" which is the political, but the political is already everywhere - the political is in the resistance of the individuals/communities to -not necessarily repressive functions of the structure but nonetheless being aware, being critical, saying these things are what you are doing - be conscious (and in that sense - there's the Kant that Maxime mentioned was Foucault's real Enlightenment stakes) and from there, in building up your capacity to do that (whether in the cranky mid-dialectic philosopher of Hume, whether in the person who is asserting the subjective or the objective wherever either of these has taken prominence politically or at least rhetorically in a way that does influence, if not governing realities, the ways in which selves and relationships are constructed). To say that sorrow is a way of doing that wherever you are - and the brilliance of sorrow is that it does not have to begin as an intellectual activity, but is signaled and is the call for intellectual activity - not so much detective work but as throwing in one's lot to the human cry for what is lacking, stifling, in the realities and structures in which we function - families, politics, etc. And to this end, beginning with psychoanalysis would be interesting because it reveals in more intelligibility than it can bear perhaps the sort of ordeals that one is a subject of (I don't believe half of these myths but find even the more outrageous ones to have a very interesting tool to circumvent all problematic political assumptions by creating stories at a very different level, by taking whatever is most - not "repressed' perhaps but in the context in which it arose - it was a deconstructive revolution, and what am I using it now for? A deconstructive or a reconstructive project? Or for something merely descriptive? I like its descriptiveness....

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2009-10-19T12:23:00.000-07:00

Depression: treatment strategies and management‎

by Thomas L. Schwartz, Timothy J. Petersen - Medical - 2006 - 296 pages

A must-have tool for anyone prescribing psychotropics or performing psychotherapy, this source expertly reviews research and clinical data regarding acute and ...

Limited preview - About this book - Add to my library - More editions

The Pathophysiology	9

Drug Development Psychotherapy Development	41

Treatment Outcomes with Acute Pharmacotherapy	85

Treatment Outcomes with LongTerm	123

Combining Medications to Achieve Remission 767	161

Combining Drug Treatments to Achieve Better Tolerability	201

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Guiding clinicians toward the most effective treatment regimens, this reference offers detailed coverage of the symptomatology, diagnosis, epidemiology, and etiology of depression. A must-have tool for anyone prescribing psychotropics or performing psychotherapy, this source expertly reviews research and clinical data regarding acute and long-term outcomes, combination therapies, neuroimaging, genetics, and pharmacologic and psychotherapeutic measures to stand as the most complete layout of practices in the management of depression.

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The interpersonal, cognitive, and social nature of depression

By Thomas E. Joiner, Jessica S. Brown, Janet Kistner

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The true integration of interpersonal, social psychology, and cognitive-behavioral approaches is the most important theoretical issue in the field of the psychology of depression, and yet it has not been well addressed in any forum. The Interpersonal, Cognitive, and Social Nature of Depression was written to provide cutting-edge research and theoretical perspectives on this issue. Its goal is to concretize and celebrate an integrative approach to the understanding of depression, and to foster its sequelae, by bringing together primary figures from interpersonal, cognitive, and behavioral viewpoints for state-of-the-art treatment of the psychology of depression. In addition, this book provides: * an integration of these perspectives on depression research to help guide researchers in developing projects; * up-to-date research findings to help researchers update their knowledge of depression research; * a detailed review of studies evaluating the effectiveness of cognitive therapy for treatment and prevention of depression; * focused chapters on issues related to depression in childhood and adolescence; and * chapters presenting research focusing on both the manic and depressed phases of bipolar disorder. This text will appeal to a diverse audience from several sources: clinical practitioners, sociology, psychology, psychiatry, researchers, and graduate students in these fields.

Arthur Kleinman, Byron Good
Editors	Arthur Kleinman, Byron Good
Edition	reprint
Publisher	University of California Press, 1986
ISBN	0520058836, 9780520058835

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Ulrich Beck - also great site - sightandsound.com - philsoophical - european - contemporary not in a bad way but in a surprisingly good way

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