Taking their cue from the work of Charles Johns, who has argued that, far from being an ailment, neurosis is in fact the dominant condition of our society today, an array of thinkers have gathered in The Neurotic Turn to address the question: what can ‘neurosis’ tell us about our current social impasse? What emerges in The Neurotic Turn is the awareness that the medicalization of neurosis was merely provisional. Today, to understand our increasingly synthetic, digitized world, we cannot retreat from neurosis, or pretend to offer its cure. Instead, we must confront it — dispensing with the conventional idea of ‘reality’ in order to redefine it.
At last, quick relief for the chronic worrywart. A neurosis exists if an individual suffers chronic anxiety that is out of proportion to reality. More than 20 million people suffer from some type of neurosis, and they're looking for answers.
"Hand-Washers Unite, Online" - Rolling Stone "Does it make me neurotic that I find this site immensely soothing to read? Soothing " - Scott Lamb, Buzzfeed You can′t get through the day without checking to see if your front door is locked three times. You take exactly two tablespoons of cream in your coffee which must be swirling while you pour or else it just doesn′t take right. The worst part is that you have to do all your neurotic habits discretely because you don′t want people to know. You′re not alone though. iamneurotic.com is a collection of anonymously submitted neuroses revealing the habits that we take care to hide from others. While sitting in the bathroom stall waiting for everyone to leave, Lianna Kong realized her own neurosis: she can′t use the bathroom when other people are around. I am neurotic was born. What started as a blog where Lianna and her friends could share and joke about their own neuroses turned into a form of confessional therapy for others. People eager to unburden themselves of their hidden habits began to anonymously confess their neuroses and in turn learned they were not the only ones to sniff their floss or avoid the cracks in the sidewalk. I am neurotic congregates the best neuroses from the website and unseen submissions accompanied by photographs. The result is a book that will demonstrate how neurotic behavior is highly amusing, shocking at times, and ultimately a great human equalizer.
Psychoanalysis began over a century ago as a treatment for neurosis. Rooted in the positivistic mindset of the medicine from which it stemmed, it trained its empiricist gaze directly upon the symptoms of the malaise, only to be seduced into attributing it to causes as numerous as there are aspects of human experience. Edifying as this was for our understanding of the life of the psyche, it left the sickness of the soul that was its actual subject matter, the neurosis which it was supposed to be about, out of its purview. The crux of this problem was of a conceptual nature. As psychology increasingly gave up on its constituting concept, its concept of soul, it succumbed to the same extent to treating its patients without an adequate concept of what both it and neurosis were about. Attention was paid to mishaps and traumas, the vicissitudes of development, and the Oedipus complex. But neurosis, according to the thesis of this ground-breaking book, comes from the soul, even is soul; the soul in its untruth. Indeed, both it and the modern field of psychology are successors of the soul-forms that preceded them, religion and metaphysics, with the difference that psychology's reluctance to recognize and take responsibility for its status as such has been matched by the neurotic soul's clinging to obsolete metaphysical categories even as the often quite ordinary life disappointments of its patients are inflated with absolute importance. The folie à deux has been on a massive scale. Owing their provenance to the supplement they each provide the other, psychology and neurosis are entwined in a Gordian knot, the cutting of which requires insight into the logic that pervades both. Taking up this sword, Giegerich exposes and critiques the metaphysics that neurosis indulges in even as he returns psychology to the soul, not, of course, to the soul as some no longer credible metaphysical hypostasis, but as the logically negative life of the mind and power of thought. Using several fairy tales as models for the logic of neurosis, he brilliantly analyses its enchanting background processes, exposing thereby, in a most lively and thoroughgoing manner, the spiteful cunning by which the neurotic soul, against its already existing better judgement, betrays its own truth. Topics include the historicity of neurosis, its soulful purpose as a general cultural phenomenon, its internal logic, functioning, and enabling conditions, as well as the Sacred Festival drama character of symptomatic suffering, the theology of neurosis, and ‘the neurotic’ as the figure of modernity's exemplary man. A collection of vignettes descriptive of various kinds of neurotic presentation routinely met with in the consulting room is also included in an appendix under the heading, ‘Neurotic Traps.’
The Netherlands has been one of the world's most distinctive and sophisticated football cultures. From the birth of Total Football in the sixties, through two decades of World Cup near misses to the exiles who remade clubs like AC Milan, Barcelona, Arsenal and Chelsea in their own image, the Dutch have often been dazzlingly original and influential. The elements of their style (exquisite skills, adventurous attacking tactics, a unique blend of individual creativity and teamwork, weird patterns of self-destruction) reflect and embody the country's culture and history. This book lays bare the elegant, fractured soul of the Dutch Masters and the culture that spawned them by exploring and analysing its key ideas, institutions, personalities and history in the context of wider Dutch society.
This book deals with the possibility of an ontological and epistemological account of the psychological category 'neurosis'. Intertwining thoughts from German idealism, Continental philosophy and psychology, the book shows how neurosis precedes and exists independently from human experience and lays the foundations for a non-essentialist, non-rational theory of neurosis; in cognition, in perception, in linguistics and in theories of object-relations and vitalism. The personal essays collected in this volume examine such issues as assimilation, the philosophy of neurosis, aneurysmal philosophy, and the connection between Hegel and Neurosis, among others. The volume establishes the connection between a now redundant psycho-analytic term and an extremely progressive discipline of Continental philosophy and Speculative realism.
Has self-improvement really improved the self? More than ever people are on a quest for self-improvement and enlightenment. People are "watching" their egos or losing their egos in order to find peace of mind or to get along better with others. And yet, the more we try to lose our ego, the more of it there is to lose. The more we try to make peace, the more we find conflict. It is exactly what happens when we try not to think of the number 3 and that is all we can think about. Our efforts seem to have the opposite effect and this is due to the way the left side of the brain processes information. Neuroscience discovered that the left brain makes up elaborate stories and convincing explanations. It is the left brain that makes up the most elaborate and convincing story of all, the story of who you think you are. And the more we try to get out of this story, the deeper we find ourselves in it because it is the function of the left brain to work on the law of opposition. Try not to be anxious and that's exactly what happens. Try not to worry and you will be flooded with anxious thoughts. And the same is true for self-improvement. The more we try to improve our story, the more the story needs to be improved. The left brain excels at these games even when it plays by pretending not to play. If I said that all attempts at self-improvement are futile, how would you respond? Would you reflexively think I'm wrong? Is there any way not to play these games of the left brain? Which part of your brain do you think is asking this question? This book was written for the ordinary person who has an extraordinary curiosity for who they are, how thoughts work and why they cannot control their thoughts. It is a practical guide that uses examples from my kids, favorite movies and TV shows from the 80s and 90s along with simple exercises so you can see for yourself if any of this is on track. While no special knowledge of neuroscience is required, you may understand many of the examples if you've seen an episode or two of Star Trek or Seinfeld. While this work is based on the teachings of Alan Watts and Eckhart Tolle it integrates the findings of modern neuroscience which surprisingly reveals a similar message. It is the desire for enlightenment that is the biggest block to happiness and peace, in fact, it is the only block. It is not until one gives up the quest to find oneself, improve oneself or be more spiritual, that one can ever find the peace they are looking for. And it is not your ego that gives up this quest, it is you. For more info please see my blog at http://worriedbuddha.com/
In this fully updated second edition, the author clearly introduces and assesses all of Freud's thought, focusing on those areas of philosophy on which Freud is acknowledged to have had a lasting impact. These include the philosophy of mind, free will and determinism, rationality, the nature of the self and subjectivity, and ethics and religion. He also considers some of the deeper issues and problems Freud engaged with, brilliantly illustrating their philosophical significance: human sexuality, the unconscious, dreams, and the theory of transference. The author's approach emphasizes the philosophical significance of Freud’s fundamental rule – to say whatever comes to mind without censorship or inhibition. This binds psychoanalysis to the philosophical exploration of self-consciousness and truthfulness, as well as opening new paths of inquiry for moral psychology and ethics. The second edition includes a new Introduction and Conclusion. The text is revised throughout, including new sections on psychological structure and object relations and on Freud’s critique of religion and morality.
