Happiness Death And The Remainder Of Life

Separated by millennia, Aristotle and Sigmund Freud gave us disparate but compelling pictures of the human condition. But if, with Jonathan Lear, we scrutinize these thinkers' attempts to explain human behavior in terms of a higher principle--whether happiness or death--the pictures fall apart. Aristotle attempted to ground ethical life in human striving for happiness, yet he didn't understand what happiness is any better than we do. Happiness became an enigmatic, always unattainable, means of seducing humankind into living an ethical life. Freud fared no better when he tried to ground human striving, aggression, and destructiveness in the death drive, like Aristotle attributing purpose where none exists. Neither overarching principle can guide or govern "the remainder of life," in which our inherently disruptive unconscious moves in breaks and swerves to affect who and how we are. Lear exposes this tendency to self-disruption for what it is: an opening, an opportunity for new possibilities. His insights have profound consequences not only for analysis but for our understanding of civilization and its discontent.

A masterly analysis of the Book of Leviticus, the newest volume in the award-winning series of commentaries on the Hebrew Bible by “a celebrated biblical scholar, keen on weaving together traditional Jewish exegesis, psychoanalysis, and postmodern criticism” (The New York Times Book Review) The image of the Golden Calf haunts the commentaries that thread through Leviticus. This catastrophic episode, in which the Israelites (freed from Egyptian slavery and forty days after their momentous encounter with God at Mount Sinai) worship a pagan idol while Moses is receiving the Torah from God on the mountaintop, gives the mostly legalistic text a unique depth and resonance. According to midrashic tradition, the post-traumatic effects of the sin of the Golden Calf linger through the generations, the sin to be “paid off” in small increments through time. Post-biblical perspectives view this as the diffusion of punishment, as well as a way of addressing the on-going phenomenon of idolatry itself. These after-effects of the Golden Calf incident are imaginatively explored in Avivah Zornberg’s magnificent textual analysis. She brings the rabbis of the Talmud, medieval commentators, Hasidic scholars, philosophers, psychoanalysts, and literary masters—from Aristotle and Rashi to the Baal Shem Tov, Franz Rosenzweig, Sigmund Freud, and George Eliot—into her pathbreaking discussion of the nature of reward and punishment, good and evil, Eros and Thanatos, and humankind’s intricate and ever-fascinating encounter with the divine.

"Jonathan Lear has shown us both Freud`s texts and his subject matter from a new angle of vision, one that renders much recent controversy about psychoanalytic theory irrelevant. For any student of those texts this book is indispensable."--Alasdair MacIntyre "Lear makes one understand how psychoanalysis works not only on the therapist`s couch but also as a condition of being alive. . . . Love and Its Place in Nature not only offers a form of spiritual nutriment for the self, it also defines that self with a clear profundity that few readers will have encountered before."--Christopher Lehmann-Haupt, New York Times "A brief and engaging philosophical perspective on Freudian psychoanalysis. The book is simply written, but important themes are profoundly investigated. . . . An important philosophic reading of Freud."--Don Browning, Christian Century In this brilliant book, Jonathan Lear argues that Freud posits love as a basic force in nature, one that makes individuation--the condition for psychological health and development--possible. Love is active not just in the development of the individual but also in individual analysis and indeed in the development of psychoanalysis itself, says Lear. Expanding on philosophical conceptions of love, nature, and mind, Lear shows that love can cure because it is the force that makes us human.

Presents the story of Plenty Coups, the last great Chief of the Crow Nation. This title contains a philosophical and ethical inquiry into a people faced with the end of their way of life.

In this book Stanley Hauerwas explores the significance of eschatological reflection for helping the church negotiate the contemporary world. In Part One, ‘Theological Matters’, Hauerwas directly addresses his understanding of the eschatological character of the Christian faith. In Part Two, ‘Church and Politics’, he deals with the political reality of the church in light of the end, addressing such issues as the divided character of the church, the imperative of Christian unity, and the necessary practice of sacrifice.

Can reason absorb the psyche’s nonrational elements into a conception of the fully realized human being? Without a good answer to that question, Jonathan Lear says, philosophy is cut from its moorings in human life. He brings into conversation psychoanalysis and moral philosophy, which together form a basis for ethical thought about how to live.

Freud is discredited, so we don’t have to think about the darker strains of unconscious motivation anymore. We know what moves our political leaders, so we don’t have to look too closely at their thinking either. In fact, everywhere we look in contemporary culture, knowingness has taken the place of thought. This book is a spirited assault on that deadening trend, especially as it affects our deepest attempts to understand the human psyche—in philosophy and psychoanalysis. It explodes the widespread notion that we already know the problems and proper methods in these fields and so no longer need to ask crucial questions about the structure of human subjectivity.“What is psychology?” Open Minded is not so much an answer to this question as an attempt to understand what is being asked. The inquiry leads Jonathan Lear, a philosopher and psychoanalyst, back to Plato and Aristotle, to Freud and psychoanalysis, and to Wittgenstein. Lear argues that Freud and, more generally, psychoanalysis are the worthy inheritors of the Greek attempt to put our mindedness on display. There are also, he contends, deep affinities running through the works of Freud and Wittgenstein, despite their obvious differences. Both are concerned with how fantasy shapes our self-understanding; both reveal how life’s activities show more than we are able to say.The philosophical tradition has portrayed the mind as more rational than it is, even when trying to account for irrationality. Psychoanalysis shows us the mind as inherently restless, tending to disrupt its own functioning. And empirical psychology, for its part, ignores those aspects of human subjectivity that elude objective description. By triangulating between the Greeks, Freud, and Wittgenstein, Lear helps us recover a sense of what it is to be open-minded in our inquiries into the human soul.

"In 1905, Freud published his Three Essays on the Theory of Sexuality, the book that established the core psychoanalytic thesis that sexuality is central to formations of the unconscious. Inverting Freud's title, Eric Santner here takes up the sexuality of theory-or, more exactly, its sex-appeal, the modes of enjoyment to be found in the kinds of critical thinking that, since the 1960s, have laid claim to that ancient word, "theory." Untying Things Together is both an intellectual history of major theoretical paradigms and a call for their reexamination and renewal in light of the "postcritical turn" away from them. Santner organizes this intellectual history autobiographically as the story of his own encounters and involvements with key theorists and theoretical projects. He thereby shows that to reduce these theoretical projects to so many exercises in a "hermeneutics of suspicion" (a move associated with certain "post-critique" authors) is to miss what is most vital, most alive, indeed life-changing about them. It is to miss the "gay science" they elaborate. Santner's explorations yield new ways of accounting for the "sublime object" of theory, the libidinal charge it carries for those susceptible to its charms"--