Freudianism is a major icon in the history of ideas, independently rich and suggestive today both for psychoanalysis and for theories of language. It offers critical insights whose recognition demands a change in the manner in which the fundamental principles of both psychoanalysis and linguistic theory are understood. Volosinov went to the root of Freud's theory adn method, arguing that what is for him the central concept of psychoanalysis, "the unconscious," was a fiction. He argued that the phenomena that were taken by Freud as evidence for "the unconscious" constituted instead an aspect of "the conscious," albeit one with a person's "official conscious." For Volosinov, "the conscious" was a monologue, a use of language, "inner speech" as he called it. As such, the conscious participated in all of the properties of language, particularly, for Volosinov, its social essence. This type of argumentation stood behind Volosinov's charge that Freudianism presented humans in an inherently false, individualistic, asocial, and ahistorical setting.

FREUDIANISM:A MARXIST CRITIQUE

This is a lecture given by Carl Jung at the First International Congress of Psychiatry and Neurology, Amsterdam, September 1907. It was first published a year later in Monatsschrift für Psychiatrie und Neurologie in Berlin in 1908. This edition is a new translation from the original German manuscript with an Afterword by the Translator, a philosophic index of Jung's terminology and a timeline of his life and works. In this lecture, Jung attacks Freud's theories around Hysteria and sexuality, especially his theories of developmental sexuality. This was one of the works that led to Freud's break from Jung. Hysteria, traditionally thought to have physical origins or to be caused by neurological damage, was reinterpreted by Freud and Jung as a disorder rooted in unresolved unconscious emotional conflicts, particularly of a sexual nature. Freud's theory proposed that these repressed desires or traumatic experiences, particularly those from childhood, manifested in somatic symptoms, such as paralysis, blindness, or other dramatic physical disturbances without any underlying medical cause. Jung, at this time closely allied with Freud, reinforced this psychodynamic understanding of hysteria, emphasizing the psychological rather than purely physiological basis for the disorder. Jung’s defense of Freud’s theory involved a critique of contemporary psychiatric methods that leaned too heavily on hereditary or physical explanations for hysteria. He argued that the emotional and unconscious life of the patient was of paramount importance, asserting that hysterical symptoms are expressions of inner psychic struggles. This essay marked an early phase in Jung’s career, during which he largely accepted Freud’s focus on sexuality as central to the origins of neurotic disorders. In this response, Jung methodically counters Aschaffenburg’s skepticism by presenting case studies and psychoanalytic evidence supporting Freud’s theory. His argument underscores the revolutionary nature of psychoanalysis at the time, as it shifted the medical field’s understanding of mental illness from the body to the mind. Though this essay illustrates Jung’s strong alignment with Freud’s ideas, it also foreshadows his eventual departure from Freud’s emphasis on sexuality, as Jung would later expand his theory of the unconscious to include broader psychic and archetypal forces.

This book explores the life and work of a neglected figure in the history of psychoanalysis, Karl Stern, who brought Freudian theory and practice to Catholic (and Christian) audiences around the world.Karl Stern was a German-Jewish neurologist and psychiatrist who fled Germany in 1937 - first to London, then to Canada, where he taught at McGill University and the University of Ottawa, becoming Chief of Psychiatry at several major clinics in Ottawa and Montreal between 1952 and 1968, when he went into private practice. In 1951 he published The Pillar of Fire, a memoir that chronicled his childhood, adolescence and early adulthood, his medical and psychiatric training, his first analysis, and his serial flirtations with Jewish Orthodoxy, Marxism and Zionism - all in the midst of the galloping Nazification of Germany. It also explored the long-standing inner-conflicts that preceded Stern's conversion to Catholicism in 1943.

There are a number of recent texts that draw on psychoanalytic theory as an interpretative approach for understanding architecture, or that use the formal and social logics of architecture for understanding the psyche. But there remains work to be done in bringing what largely amounts to a series of independent voices, into a discourse that is greater than the sum of its parts, in the way that, say, the architect Peter Eisenman was able to do with the architecture of deconstruction or that the historian Manfredo Tafuri was able to do with the Marxist critique of architecture. The discourse of the present volume focuses specifically for the first time on the subject of the unconscious in relation to the design, perception, and understanding of architecture. It brings together an international group of contributors, who provide informed and varied points of view on the role of the unconscious in architectural design and theory and, in doing so, expand architectural theory to unexplored areas, enriching architecture in relation to the humanities. The book explores how architecture engages dreams, desires, imagination, memory, and emotions, how architecture can appeal to a broader scope of human experience and identity. Beginning by examining the historical development of the engagement of the unconscious in architectural discourse, and the current and historical, theoretical and practical, intersections of architecture and psychoanalysis, the volume also analyses the city and the urban condition.

“Socialism ... is essentially prophetic Messianism ...” So Erich Fromm writes in his 1961 classic Marx’s Concept of Man. World-renowned Critical Theorist, activist, psychoanalyst, and public Marxist intellectual, Erich Fromm (1900-1980) played a pivotal role in the early Frankfurt Institute for Social Research and influenced emancipatory projects in multiple disciplines. While he remains popularly well known as author of such best-selling books as Escape from Freedom and The Art of Loving, Fromm’s contribution to Critical Theory is now being rediscovered. Fromm’s work on messianism in the 1950s-1970s responded to earlier debates among early twentieth century German Jewish thinkers and radicals, including Hermann Cohen, Rosa Luxemburg, Martin Buber, Gershom Scholem, and Georg Lukács. The return to Fromm, as well as growing interest in Jewish messianism’s influence on the Frankfurt School, makes this book timely. Fromm’s bold defense of radical hope and trenchant critique of political catastrophism are more relevant than ever. “Joan Braune’s work on Erich Fromm is indispensable for students of Frankfurt School critical theory ... Braune reveals the central role that Fromm played in the early development of Frankfurt School critical theory. She also discloses the role that Fromm played in shaping some of the most important debates in critical theory. One of the most interesting issues that informed the debates among early critical theorists was messianism and its political implications. There is no better book on this issue. Those of us who are interested in the development of Frankfurt School critical theory owe Dr. Braune a great deal of gratitude.” – Arnold L. Farr, Associate Professor of Philosophy, University of Kentucky, President, International Herbert Marcuse Society “Joan Braune's work on Fromm brings this important figure in critical theory back into the conversation at a needed time. It also appears at a time when we must recapture prophetic messianism – the hope in humanity for a better future.” Jeffery Nicholas, Providence College, author of Reason, Tradition, and the Good: MacIntyre’s Tradition-Constituted Reason and Frankfurt School Critical Theory

This book is a theological reflection of Sheen’s contribution to humanity and society. It analyzes the modern person from the Catholic doctrinal perspective, explores Fulton Sheen’s perception of the contemporary individual, and demonstrates that global economic, religious, and political crises cannot be resolved by focusing only on the mundane. It further underscores some contemporary anthropological challenges and proposes a philosophy and theology of life that can enable contemporary humans to know themselves better and make life worth living. The authors argue that advancements in science and technology have failed to prolong happiness; people are still frustrated, disillusioned, cynical, bored, and suicidal. This book enters the landscape of Sheen’s controversial pause before he was sanctified and provides a lengthy, liturgical extrapolation of Sheen’s Christian anthropology, wrestling with other thinkers and general concerns surrounding human angst in modern society.

Books about thinkers require a kind of unity that their thought may not possess. This cautionary statement is especially applicable to Mikhail Bakhtin, whose intellectual development displays a diversity of insights that cannot be easily integrated or accurately described in terms of a single overriding concern. Indeed, in a career spanning some sixty years, he experienced both dramatic and gradual changes in his thinking, returned to abandoned insights that he then developed in unexpected ways, and worked through new ideas only loosely related to his earlier concerns Small wonder, then, that Bakhtin should have speculated on the relations among received notions of biography, unity, innovation, and the creative process. Unity--with respect not only to individuals but also to art, culture, and the world generally--is usually understood as conformity to an underlying structure or an overarching scheme. Bakhtin believed that this idea of unity contradicts the possibility of true creativity. For if everything conforms to a preexisting pattern, then genuine development is reduced to mere discovery, to a mere uncovering of something that, in a strong sense, is already there. And yet Bakhtin accepted that some concept of unity was essential. Without it, the world ceases to make sense and creativity again disappears, this time replaced by the purely aleatory. There would again be no possibility of anything meaningfully new. The grim truth of these two extremes was expressed well by Borges: an inescapable labyrinth could consist of an infinite number of turns or of no turns at all. Bakhtin attempted to rethink the concept of unity in order to allow for the possibility of genuine creativity. The goal, in his words, was a "nonmonologic unity," in which real change (or "surprisingness") is an essential component of the creative process. As it happens, such change was characteristic of Bakhtin's own thought, which seems to have developed by continually diverging from his initial intentions. Although it would not necessarily follow that the development of Bakhtin's thought corresponded to his ideas about unity and creativity, we believe that in this case his ideas on nonmonologic unity are useful in understanding his own thought--as well as that of other thinkers whose careers are comparably varied and productive.

Voronsky was an outstanding figure of post-revolutionary Soviet intellectual life, editor of the most important literary journal of the 1920s in the USSR and a supporter of Trotsky and the Left Opposition in the struggle against Stalinism. A defender of "fellow traveler" writes and an opponent of the Proletarian Culture movement, Voronsky was one of the authentic representatives of classical Marxism in the field of literary criticism in the twentieth century. He was executed by Stalin in 1937. Following Voronsky's "rehabilitation" in 1957, several of his writings were published in the USSR in heavily censored form. All cuts have been restored for this edition.

Towards a Unified Theory of Mind explores the development of the mind across the lifespan of a human being. Psychologist Dr. Lawrence Dugan introduces a Unified Theory of the Mind that parallels Newton's Unified Theory of Force and Einstein's Unified Theory of Energy. Dugan's experiences in evaluating thousands of people and providing psychoanalytic psychotherapy for hundreds more inform this invaluable reference as it reveals the correlation between the development of the human mind and embryologic-fetal development and the development of the human brain. Dr. Lawrence Dugan has worked as a psychologist for over 40 years. His published books include A Couple's Cookbook for Communicating, Overcoming Dyslexia and How to Talk to Yourself to Become the Person You Strive to Be. His next book, which analyzes the personality types of children using an Eriksonian model of development, is in progress. Publisher's website: http: //www.strategicpublishinggroup.com/title/TowardsAUnifiedTheoryOfMind.html