This book criticizes theories, dominant today, that reduce the self to a simple illusion, proposing a new theory of the ego that allows us to better understand our existence and our relations with others.
In a "return" to Edmund Husserl and Sigmund Freud, Intimacy and the Anxieties of Cinematic Flesh explores how we can engage these foundational thinkers of phenomenology and psychoanalysis in an original approach to film. The idea of the intimate spectator caught up in anxiety is developed to investigate a range of topics central to these critical approaches and cinema, including: flesh as a disruptive state formed in the relationships of intimacy and anxiety; time and the formation of cinema's enduring objects; space and things; the sensual, the "real" and the unconscious; wildness, disruption, and resistance; and the nightmare, reading "phantasy" across the critical fields. Along with Husserl and Freud, other key thinkers discussed include Edith Stein, Roman Ingarden, Maurice Merleau-Ponty, Mikel Dufrenne in phenomenology; Melanie Klein, Ernest Jones, Julia Kristeva, and Rosine Lefort in psychoanalysis. Framing these issues and critical approaches is the question: how might Husserlian phenomenology and Freudian/Lacanian psychoanalysis, so often seen as contradistinctive, be explored through their potential commonalities rather than differences? In addressing such a question, this book postulates a new approach to film through this phenomenological/psychoanalytic reconceptualization. A wide range of films are examined not simply as exemplars, but to test the idea that cinema itself can be a version of critical thinking.
A phenomenological approach to questions of the body, ego, temporality and intersubjective relations with the 'other' by a leading French thinker and Husserl scholar.
The Ego And Its Hyperstate is a unified theory of psychological and ethical egoism which posits self-interest. The dialectical dream theory sets its sights against capitalist notions of the self-interest contra the other, not simply with moralism, but with a more accurate analysis of the subject of self-interest than has been provided by capitalists and anarchist theorists alike. Through the lens of psychoanalysis and Hegelian dialectical logic, the process of self-interest as the ground of all human existence reveals itself. Eliot Rosenstock has a symptom he wants you to know about: he wants you to know how the nature of self-interest strikes through the notions of pure duty and state worship, he wants to bring in psychoanalyis and redeem dialectics in its power to reveal the universe rather than be a simple rhetorical tool, and he wants to reveal to you how the material conditions of the world, as well as psychological processes of mankind, work together to bring about all that is brought into the universe by humanity.
What is a woman? What is a man? How do they—and how should they—relate to each other? Does our yearning for "wholeness" refer to something real, and if there is a Whole, what is it, and why do we feel so estranged from it? For centuries now, art and literature have increasingly valorized uniqueness and self-sufficiency. The theoreticians who loom so large within contemporary thought also privilege difference over similarity. Silverman reminds us that this is but half the story, and a dangerous half at that, for if we are all individuals, we are doomed to be rivals and enemies. A much older story, one that prevailed through the early modern era, held that likeness or resemblance was what organized the universe, and that everything emerges out of the same flesh. Silverman shows that analogy, so discredited by much of twentieth-century thought, offers a much more promising view of human relations. In the West, the emblematic story of turning away is that of Orpheus and Eurydice, and the heroes of Silverman's sweeping new reading of nineteenth- and twentieth-century culture, the modern heirs to the old, analogical view of the world, also gravitate to this myth. They embrace the correspondences that bind Orpheus to Eurydice and acknowledge their kinship with others past and present. The first half of this book assembles a cast of characters not usually brought together: Friedrich Nietzsche, Sigmund Freud, Marcel Proust, Lou-Andréas Salomé, Romain Rolland, Rainer Maria Rilke, Wilhelm Jensen, and Paula Modersohn-Becker. The second half is devoted to three contemporary artists, whose works we see in a moving new light:Terrence Malick, James Coleman, and Gerhard Richter.
Doug Reed uses important insights from scripture, the historical context of Jesus's day, and personal experience to prove God's fervent passion to give Himself to us. When we understand God's purpose, we begin to see His presence in places we thought He was absent. We come to know God not as one who occasionally visits but as one who abides, always giving His gift, even when we suffer defeat, weakness, and loss. God is a Gift is invaluable for overcoming fear and finding a life filled with God's presence. It reveals how grace revolutionizes our relationship with the Lord. Topics include understanding the New Covenant, living in the gift of righteousness, abundant life, worship, and intimacy with God.
"An impressive book. An important book."—Jamie Lee Curtis "I blame mirrors. If it weren't for them we wouldn't need plastic surgeons. In the meantime, anyone tempted to re-shape face, body and mind by means of knife should first read Blum's intelligent, persuasive and absorbing book. Both enticed and alarmed, the reader will at least know what she's doing and more importantly why. This is a book that takes you and shakes you by the throat, and leaves you the better for it."—Fay Weldon, author of The Life and Loves of a She-Devil "An eye-opening look at the dangers, both physical and emotional, of plastic surgery and of the power of beauty in all of our lives. Blum's book is an impressive interweaving of observation, oral interviews, cultural studies, and historical sources. An absorbing read, this is a scholarly book that general readers can enjoy."—Lois Banner, author of American Beauty "A provocative and thoroughly persuasive argument that we live in a culture of cosmetic surgery where identity is sited on the shifting surfaces of the body. Flesh Wounds brilliantly explores the link between the seductions of surgical self-fashioning and the star system, drawing on a stunning array of materials ranging from interviews with plastic surgeons, psychoanalytic theory, and the novel to the visual media of digital photography, film, and television."—Kathleen Woodward, author of Aging and Its Discontents: Freud and Other Fictions
In an age of cloning, cyborgs, and biotechnology, the line between bodies and bytes seems to be disappearing. DataMade Flesh is the first collection to address the increasingly important links between information and embodiment, at a moment when we are routinely tempted, in the words of Donna Haraway, "to be raptured out of the bodies that matter in the lust for information," whether in the rush to complete the Human Genome Project or in the race to clone a human being.
How the phenomenology of pain allows us to rethink human incarnation While the phenomenological tradition has carefully treated both the objective and the lived body, Espen Dahl explores a dimension of the body that does not fall neatly into either category, suggesting that philosophers should take account of the inner density of our organic, material body. By integrating the dimension of “flesh-and-blood” into the phenomenological notion of the body, Dahl argues that it is possible to reach a more adequate notion of human incarnation. The author explores the body in its subjectivity and its resistance, in activity founded on passivity, and in the ambiguous limits of its skin. The phenomenon of pain is given particular attention in this investigation, since pain is, as Dahl argues, what makes the body inescapably manifest in its otherwise hidden dimensions, including its ambiguity and vulnerability. Related to this focus, Dahl also engages with the Christian theological concerns of incarnation, pain, and hope. Phenomenologists have long drawn on this religious inheritance, particularly in what has been dubbed the French “theological turn.” In a similar manner, Incarnation, Pain, Theology: A Phenomenology of the Body draws on these theological sources while firmly holding to its philosophical commitments in methodological approach and analytic aims.