Creative Methods are a shortcut to what we didn’t know we knew. In working from a student’s or client’s own imagination and psychological material, a person discovers who they are and what they need to expand and move forward. This enriching and inspiring book on creative methods demonstrates the power and effectiveness of the creative approach in guidance and counselling settings. The twenty chapters in this volume focus on the importance and joys of play, creative expression, and imagination in effective learning: as we develop, observe, and interact with our own creations we can arrive at fresh insights by tapping into the wisdom of the unconscious mind. Creative methods often provide a new perspective on difficult emotions and allow us to perceive what they’re trying to tell us. Chapter topics include the following: Embodied Theatre Ecology; the Use of Poetry with Clients Recovering from Anorexia; Retirement Life Writing; the Value of Metaphors in Grieving; the Construction of New Narrative Identities in Careers; Dance Movement Psychotherapy as an Approach to Depression; Psychodrama and Philosophy in Learning Self-care by Encountering the “Unknown Other”; Artistic Tools for Psychotherapeutic Work with Children and Youth; Temporal Chair Work; Identity Learning through Paintings; and the ways in which Poetry can Help us Bridge Cultural Divides and Inform Career Learning Practices. This volume will be of value and interest to students, researchers, teachers, professionals, and practitioners of psychology, behavioural sciences, mental health, counselling, and education. The chapters in this book were originally published as special issues in the British Journal of Guidance and Counselling.

People who have lived through authoritarian rule have stories to tell, truths that have been silenced. But how do individuals begin to speak about a political past that was too horrible for words? How is truth best voiced in a society moving out of authoritarianism? This generously illustrated volume examines the creation of stories, accounts, images, songs, street theater, paintings, and ideas that pay witness to authoritarian pasts in Nigeria, South Africa, Argentina, Chile, Guatemala, Cambodia, Indonesia, the Philippines, Thailand, Bosnia, Serbia, and Croatia. This theme is explored with contributions by scholars, activists, and artists. By examining the past, they hope to teach us to avoid repeating these atrocities.

Traditional philosophy places a singular emphasis on tragedy, acting under the assumption that tragedy is more profound than comedy. Gelven argues that comedy deserves equal if not greater attention from philosophy. Through the interpretative readings and concrete analysis of three classical works, Gelven shows that comedy provides an access to truth unavailable by any other means. Silvius in Shakespeares's As You Like It, Cherubino in Mozart's The Marriage of Figaro, and Lord Goring in Wilde's An Ideal Husband are examined in terms of why and how they are comic, along with how and why they are seen both as fools and yet as graced. Gelven finds that in revealing the spirit of graced folly, comedy teaches us about our own essence, the fundamental nature of our finitude. This will undoubtedly be of considerable importance not only to philosophical aestheticians or literary critics, but also for those seeking to understand the nature of truth itself.

The question posed by Herman Rapaport, in the title of this book, is intended both seriously and ironically. It is not Rapaport's purpose to debate whether or not truth resides in art. The title points rather to his belief that truth needs to be reconceptualized in the light of continuing efforts to deconstruct and to discredit the notion of truthfulness in art. The question of art's truthfulness persists because truth in art is neither an entity or content that has been injected into the work, nor a transcendental concept or ground that exists outside it. Moreover, when used in relation to art, Rapaport says, truth means something quite different from conventional definitions of the term. Indeed, a central question that informs the book is the return of truth at the far side of its deconstruction. Is There Truth in Art? includes chapters on atonal music, environmental art, modern German and French poetry, contemporary French fiction, experimental French film, and a photograph taken by the National Socialists during the destruction of the Warsaw ghetto. Determining how truth can be said to occur in these examples, Rapaport maintains, requires analysis in each instance. He draws chiefly upon the thinkers who have radically reformulated questions about truth—Nietzsche, Heidegger, Derrida, and Levinas—and uses their writings to explore the works under analysis.

‘Both knowledge and truth are beautiful things, but the Good is other and more beautiful than they.’ — Plato, Republic, 508e. This book traces the multiple meanings of art back to their historical roots, and equips the reader to choose between them. Art with a capital A turns out to be an invention of German Romantic philosophers, who endowed their creation with the attributes of genius, originality, rule breaking, and self-expression, directed by the spirit of the age. Recovering the problems that these attributes were devised to solve dispels many of the obscurities and contradictions that accompany them. What artists have always sought is excellence, and they become artists in so far as they achieve it. Quality was the supreme value in Renaissance Italy, and in early Greece it offered mortals glimpses of the divine. Today art historians avoid references to beauty or Quality, since neither is objective or definable, the boundaries beyond which scholars dare not roam. In reality subject and object are united and dissolved in the Quality event, which forms the bow wave of culture, leaving patterns of value and meaning in its wake.

An ongoing seminar, led by Ronald Thiemann of Harvard Divinity School, took the arts as the point of departure for consideration of the role of religion in public life, particularly the ways in which Lutheran intellectuals and academics might participate. The emergence of religious meaning in the arts (especially music and literature) and the nature of the spirituality that results are considered by the seminar participants: Curt Thompson, Gregg Muilenburg, Bruce Heggen, Carol Gilbertson, Kathryn P. Duffy, Karen Black, Kathryn Ananda-Owens, James Hanson.

Usinga method that combines analysis, memoir, and polemic, McGee writes experimentally about a series of thinkers who ruptured linguistic and social hierarchies, fromMarx, to Gramsci, to Badiou.

As one of the few foundational texts to provide a critical overview of the aesthetics and politics of the leftist literary movement in China, The Gate of Darkness was previously published by the University of Washington Press in 1968 to great critical acclaim. Posthumously edited by the author's brother Professor C. T. Hsia, this book critiques the works of leftist Chinese writers including Lu Hs?n, Chiang Kuangtz'u, and the "Five Martyrs." As one of the few foundational texts to provide a critical overview of the aesthetics and politics of China's leftist literary movement, The Gate of Darkness examines the conflicting dilemmas between leftist authors' own ideals and the strict ideological frameworks imposed by the propaganda policies of the Chinese Communist Party in the early twentieth century. Numerous reviews appearing in the leading East Asian studies journals have acknowledged the historical importance of the book which has few comparisons. The cultural critic Leo Oufan Lee believes that this book gives one of the most significant scholarly analyses of Lu Xun's work towards the end of his life, revealing the "darkness" that pervaded his later works such as "Wild Grass." He calls Tsian Hsia "a creative and compassionate scholar" who has opened Lu Hs?n's inner "gate of darkness" to unveil "a fascinating world of demons and ghosts as dramatized in village operas and popular superstitions."

Describes Murdoch as preoccupied with love, art, & the possibility & difficulty of doing good & avoiding evil.