In this book, translated into English for the first time, Lelio Demichelis takes on a modern perspective of the concept/process of alienation. This concept—much more profound and widespread today than first described and denounced by Marx—has largely been forgotten and erased. Using the characters of Narcissus, Pygmalion and Prometheus, the author reinterprets and updates Marx, Nietzsche, Anders, Foucault and, in particular, critical theory and the Frankfurt School views on an administered society (where everything is automated and engineered, manifest today in algorithms, AI, machine learning and social networking) showing that, in a world where old and new forms of alienation come together, man is increasingly led to delegate (i.e. alienate) sovereignty, freedom, responsibility and the awareness of being alive.
Within the context of a careful review of the psychology of religion and prior non-Lacanian literature on the subject, Raul Moncayo builds a bridge between Lacanion psychoanalysis and Zen Buddhism, that steers clear of Reducing one to the other or creating a simplistic synthesis between the two. Instead, by making a purposeful "one mistake" of "unknown knowing", this book remains consistent with the analytic unconscious and continues in the splendid tradition of Bodhidharma who did not know "Who" he was and told Emperor Wu that there was no merit in building temples for Buddhism.
This comprehensive and beautifully illustrated collection of essays conveys a vivid picture of a fascinating and hugely significant period in history, the Fin de Siècle. Featuring contributions from over forty international scholars, this book takes a thematic approach to a period of huge upheaval across all walks of life, and is truly innovative in examining the Fin de Siècle from a global perspective. The volume includes pathbreaking essays on how the period was experienced not only in Europe and North America, but also in China, Japan, the Middle East, Latin America, Africa, India, and elsewhere across the globe. Thematic topics covered include new concepts of time and space, globalization, the city, and new political movements including nationalism, the "New Liberalism", and socialism and communism. The volume also looks at the development of mass media over this period and emerging trends in culture, such as advertising and consumption, film and publishing, as well as the technological and scientific changes that shaped the world at the turn of the nineteenth century, such as the invention of the telephone, new transport systems, eugenics and physics. The Fin-de-Siècle World also considers issues such as selfhood through chapters looking at gender, sexuality, adolescence, race and class, and considers the importance of different religions, both old and new, at the turn of the century. Finally the volume examines significant and emerging trends in art, music and literature alongside movements such as realism and aestheticism. This volume conveys a vivid picture of how politics, religion, popular and artistic culture, social practices and scientific endeavours fitted together in an exciting world of change. It will be invaluable reading for all students and scholars of the Fin-de-Siècle period.
This book tries to bring together the work of Marx, Freud and Lacan. It does this not by enumerating what might stereotypically be considered to be the central theses of these authors and then proceeding to combine them – a method that is inevitably doomed to failure – but instead by confronting each one of their oeuvres with what might best be described as its extimate core. The work of Marx is confronted with a problematic that implicitly, and at times even explicitly, runs throughout it: that of the splitting, dividing and doubling (or, perhaps better, knotting) of the (proletarian) subject. The work of Freud is confronted – following on from this analysis of Marx – with the hidden social and historical determination of its own most revolutionary insight, that »the nucleus of the ego is unconscious«; and this social and historical determination itself in turn allows for a reinscription of the three fundamental categories of Lacanian psychoanalysis: the symbolic, the imaginary and the real.
Within the context of a careful review of the psychology of religion and prior non-Lacanian literature on the subject, Raul Moncayo builds a bridge between Lacanian psychoanalysis and Zen Buddhism that steers clear of reducing one to the other or creating a simplistic synthesis between the two. Instead, by making a purposeful "One-mistake" of "unknown knowing", this book remains consistent with the analytic unconscious and continues in the splendid tradition of Bodhidharma who did not know "Who" he was and told Emperor Wu that there was no merit in building temples for Buddhism. Both traditions converge on the teaching that "true subject is no ego", or on the realisation that a new subject requires the symbolic death or deconstruction of imaginary ego-identifications. Although Lacanian psychoanalysis is known for its focus on language and Zen is considered a form of transmission outside the scriptures, Zen is not without words while Lacanian psychoanalysis stresses the senseless letter of the Real or of a jouissance written on and with the body.
Youth Fantasies is a collection of studies conducted in cross-cultural collaboration over the past ten years that theorizes 'youth fantasy'; as manifested through the media of TV, film, and computer games. Unlike other media studies and education books, the authors employ both Lacanian and Kleinian psychoanalytic concepts to attempt to make sense of teen culture and the influence of mass media. The collection includes case studies of X-Files fans, the influence of computer games and the 'Lara Croft' phenomenon, and the reception of Western television by Tanzanian youth. The authors see this book as a much needed reconciliation between cultural studies and Lacanian psychoanalysis, and attempt to highlight why Lacan is important to note when exploring youth fantasy and interest in the media, especially in shows like X-Files .
IN THE BEGINNING, THE KNOWLEDGE OF ‘GOOD AND EVIL’ THAT MANKIND WAS FORBIDDEN TO KNOW DESTROYED US TIME AND AGAIN. KNOWING WHAT WAS FORBIDDEN ---“GOD’S SACRED PLAN FOR LIFE” WILL STOP US FROM DESTROYING THE WORLD IN THE END! Revealing Heaven’s greatest secrets, solving life’s epic mysteries ---“God’s Sacred Plan For Life” tells an ancient story that no one, past or present, ever heard before! The greatest love story ever told about how good triumphs over evil contains one thing that mankind was forbidden to know by the gods of antiquity who created us ---“The Knowledge of Good (God) and Evil (Man)!” In the beginning, the gods who came from the heavens to earth stopped the natural course of man’s evolution. Giving them their alien DNA, the first man and woman were genetically engineered to be a slave-species for their creators who needed an army of primitive workers to do what was impossible to do by themselves. Mine a precious metal used to repair their planet’s atmosphere from a nuclear holocaust of their own making. Possessed by the DNA in their blood, the first earthlings were made to follow not lead, serve not disobey. The god’s lust for conquest, wealth, power, privilege, and status evolved to dominate human nature. Trained to sacrifice themselves and kill their own kind in the name of the egocentric gods they served, man’s soulless patterns of pain, suffering, war, and death were all learned from their inhuman patriarchal masters. Created in their image after their likeness, man destroyed countless civilizations, past and present, to become “The King of The World” just as the gods did on their planet. To change the self-destructive course of man’s fate, knowing good from evil will reveal the knowledge of ‘God’s Dual -Nature’ that clergy insist is unknowable; the knowledge of ‘Man’s Dual-Nature’ that psychoanalysts contend is mystifyingly contentious and ‘DNA’s Dual-Nature’ --- The cosmic-connection linking the spirit of God to the body of man, that from the beginning created the conflict between the forces of good and evil. Knowing what was unknown before will change people’s egocentric SELFimage. Changing man’s inhuman, alien nature mental illness, physical sickness, and spiritual disease will become relics of the past --- Stopping us from destroying all we love and cherish most ourselves, mates, children, families, world, and future. Making the impossible possible God’s plan for a better life will prove to be the mother of all SELFhelp, SELFhealing, and SELFtransformational technologies for one unprecedented reason --- “What was forbidden in the beginning that destroyed us is present in the end to save us!”
The Marxian Legacy, first published in 1977 and released in a second edition in 1988, was and remains distinct in its view of Marxian theory as 'critique, ' aware of its own origins and limitations and self-conscious about its own historical rootedness in changing social and political conditions. This new and fully revised third edition retains the original synthesis of the divergent traditions of German, critical, and French Marxisms into a living Marxian legacy that changes and reconceptualizes itself, while also providing a new critical introduction and concluding chapter. Such a re-evaluation of the Marxian legacy, which was urgent in the 1970s when the United States was caught up in imperial wars and domestic as well as racial conflict, remains relevant today when—as was the case nearly half a century ago—Marx’s legacy has largely been forgotten and yet remains as a symbol of radical thinking that could inspire the new movements. The Marxian Legacy, 3rd Edition retains the freshness of discovery from those times while fully updating the text for our contemporary moment, and adding two features: a philosophical closure; and, a perspective on what was possible then, and what remains to be done today.
This book offers a critical account of Karl Marx’s dazzling theory of labour power which is also one of the most influential concepts in the history of contemporary philosophy. Labour power is the dark side of the digital revolution. Working men and women are invisible and treated like human service, flesh and blood automatons or organic extensions of a machine that produces data on its own. Automation is viewed as something magic made possible by algorithms whose life is independent of human beings. Labour power, however, has not disappeared. Without drivers, Uber cannot connect customers on its platform; without searches on its browser, Google grinds to a halt; without us, Facebook or Instagram is desert. Labour power is the dwarf hidden inside the puppet of technology that allows algorithms to be intelligent and make the biggest profits in the history of capitalism. The invisible centrality of labour power is the political enigma of our times. Today a new account of the theory of labour power is needed more than ever in order to understand the political economy of digital capitalism on new grounds. Unlike a long tradition in the history of work, labour power is not only the work or the data it produces, but a potency that does not coincide with its current commodification. The actuality of labour power does not exhaust the virtuality that can be actualised by its faculty. Even when reduced to a commodity, labour power does not exhaust the potency of its being otherwise. Immersed in the constant propaganda that boosts the latest technological inventions, we neglect the fact that this wealth is produced by us and that it could be ours precisely because it is a part of our potential to be other than what we are at present. This book is a vibrant invitation to consider the fact that we are always connected with the potency that is constantly at work in our life. If this were not the case, we would not be alive. If we do not strive to become consciously and collectively active, we will never know.
