How Existentialism Almost Killed Me

Fourteen years after their (mis)adventures in the US Max and Sally are comfortably settled in Geneva and both wondering if their lives of comfort and privilege don’t require they make a contribution. They find token employment with the CIA. This converts to an assignment to uncover the source of counterfeit drugs in Southeast Asia that are killing thousands. Unprepared, and overly zealous, their every effort seems to result in the death of a friend or acquaintance. The trail leads to remnants of the Khmers Rouges – the quintessence of evil – in western Cambodia. The battle is waged on elephant back, in a Thai brothel, in Cambodian minefields, and in Khmers Rouges strongholds. Sally is wounded and Max is forced to carry on alone. Obsessed with the existence of evil since childhood, Max discovers an unwelcome source of barbarity: within himself

Fourteen years after their (mis)adventures in the US - the third installment - Max and Sally are comfortably en-sconced in Geneva and both wondering if their lives of comfort and privilege don't require they make a contribu-tion. They find token employment with the CIA. This con-verts to an assignment to uncover the source of counterfeit drugs in Southeast Asia that are killing thousands.Unprepared, and overly zealous, their every effort seems to result in the death of a friend or acquaintance. The trail leads to remnants of the Khmers Rouges - the quintessence of evil - in western Cambodia. The battle is waged on ele-phant back, in a Thai brothel, in Cambodian minefields, and in Khmers Rouges strongholds. Sally is wounded and Max is forced to carry on alone.Obsessed with the existence of evil since childhood, Max discovers an unwelcome source of barbarity: within him-self.

The history of the United States in the last thirty years, its preoccupation with the Vietnam War and the devastating affects of that war on the psyche of this nation is evidence of a foreign policy tragedy. Foreign policy tragedy brings domestic tragedy in its wake. The purpose of this study is to work out why the approaches to social revolution--and that is what the Vietnam War was about--have been wrong on both sides of the ideological spectrum the last thirty years in the U.S., point out why they were wrong, point to where they were wrong, and point to the consequences of acting in a society when the perceptions are in certain respects wrong. Let me sum up my perception on what went wrong in Vietnam. It was a Right wing war fought on Left wing premises. It was a war that could not have been won because those who designed it would not or could not win it--but were also afraid of losing it. It was a war that was wrongly perceived by both sides of the ideological spectrum. The Liberal argument was that America tried everything and 'still' lost it! The Conservative argument was that it could have been won if the opposition had not tied their hands, keeping them from an all out effort that would have been required to win it. The war was started in earnest by the Liberals under Kennedy. The strategy was to roll up the enemy by hitting on the peasant and through it, cut off the leaders. Pacification, education, re-education, indoctrination, and the introduction of 'self-defense' techniques to the South Vietnamese peasants was meant to stop the revolution exported from the North in its tracks. The U.S. policy was predicated on the assumption that the peasants really had something to do with the ruling functions of the North Vietnamese revolution after Thermidor; that after the onset of Thermidor--after the 'institutionalization' of the revolution--in Hanoi, the 'revolution' was still revolution. The 'Liberal' approach has believed that revolution is tantamount to Mao's view of it in China--peasants all immersed in the revolutionary process as 'fish in the sea'. And so you would have to drain the very ocean itself to stop it. 'Our' approach to the post revolutionary process is that 'after' the onset of Thermidor in a society, 'revolution' is a bunch of terror informed super bureaucrats at the 'center' of a society increasingly cut off from the periphery. In a post revolutionary society, it is the leaders that matter--not the 'fish in the sea'. So bombing the 'small fish' into fish soup hell in response--as did the 'West' in Vietnam in that war--every tree, every outhouse, every shack, and every village, until they drop so much ordinance that the entire region is brain dead from defoliants and pockmarks and natural calamities, while leaving the 'center' untouched, would seem insane. Yet that was the policy in Vietnam of America. And then nothing happened! Nothing happened week after week, year after year except that America itself was being driven mad doing the same thing, and expecting it to come out different. That, as the President-elect said in 1993, was and is insanity. But what choice did they all have? The pro-war liberal American leadership that designed the war in Vietnam did not dare bomb Hanoi, the capitol of North Vietnam, for fear of triggering World War III with Red China and with Soviet Russia--both of whose client North Vietnam was. So they tied their own hands, figuring that by coming through the back door, 'fish in the sea' style, piece by piece, nobody will notice in China and Russia; ergo no World War III. So they took a strategy that was insane, and made a virtue out of its necessity. They

Jean-Paul Sartre is an undisputed giant of twentieth-century philosophy. His intellectual writings popularizing existentialism combined with his creative and artistic flair have made him a legend of French thought. His tumultuous personal life - so inextricably bound up with his philosophical thinking - is a fascinating tale of love and lust, drug abuse, high profile fallings-out and political and cultural rebellion. This substantial and meticulously researched biography is accessible, fast-paced, often amusing and at times deeply moving. Existentialism and Excess covers all the main events of Sartre's remarkable seventy-five-year life from his early years as a precocious brat devouring his grandfather's library, through his time as a brilliant student in Paris, his wilderness years as a provincial teacher-writer experimenting with mescaline, his World War II adventures as a POW and member of the resistance, his post-war politicization, his immense amphetamine fueled feats of writing productivity, his harem of women, his many travels and his final decline into blindness and old age. Along the way there are countless intriguing anecdotes, some amusing, some tragic, some controversial: his loathing of crustaceans and his belief that he was being pursued by a giant lobster, his escape from a POW camp, the bombing of his apartment, his influence on the May 1968 uprising and his many love affairs. Cox deftly moves from these episodes to discussing his intellectual development, his famous feuds with Aron, Camus, and Merleau-Ponty, his encounters with other giant figures of his day: Roosevelt, Hemingway, Heidegger, John Huston, Mao, Castro, Che Guevara, Khrushchev and Tito, and, above all, his long, complex and creative relationship with Simone de Beauvoir. Existentialism and Excess also gives serious consideration to Sartre's ideas and many philosophical works, novels, stories, plays and biographies, revealing their intimate connection with his personal life. Cox has written an entertaining, thought-provoking and compulsive book, much like the man himself.

Existentialism was one of the leading philosophical movements of the twentieth century. Focusing on its seven leading figures, Sartre, Nietzsche, Heidegger, Kierkegaard, de Beauvoir, Merleau-Ponty and Camus, this Very Short Introduction provides a clear account of the key themes of the movement which emphasized individuality, free will, and personal responsibility in the modern world. Drawing in the movement's varied relationships with the arts, humanism, and politics, this book clarifies the philosophy and original meaning of 'existentialism' - which has tended to be obscured by misappropriation. Placing it in its historical context, Thomas Flynn also highlights how existentialism is still relevant to us today. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

This book offers a new perspective on the motherhood experience. Drawing on existential philosophy and recent phenomenological research into motherhood, the book demonstrates how motherhood can be understood as an existential crisis. It argues that an awareness of the existential issues women face will enable mothers to gain a deeper understanding of the multifaceted aspects of their experience. The book is divided into four sections: Existential Crisis, Maternal Mental Health Crisis, Social Crisis and Working with Existential Crisis, where each section. Each chapter is based on either experiential research or the author’s extensive therapeutic experience of working with mothers and reflects different aspects of the motherhood journey, all through the lens of a philosophical existential approach. The book is essential reading for mental health practitioners and researchers working with mothers, midwives and health visitors, but it is also written for mothers, with the aim to offer new insights on this important life transition.

#1 NEW YORK TIMES BESTSELLER • PULITZER PRIZE FINALIST • This inspiring, exquisitely observed memoir finds hope and beauty in the face of insurmountable odds as an idealistic young neurosurgeon attempts to answer the question What makes a life worth living? NAMED ONE OF PASTE’S BEST MEMOIRS OF THE DECADE • NAMED ONE OF THE BEST BOOKS OF THE YEAR BY The New York Times Book Review • People • NPR • The Washington Post • Slate • Harper’s Bazaar • Time Out New York • Publishers Weekly • BookPage Finalist for the PEN Center USA Literary Award in Creative Nonfiction and the Books for a Better Life Award in Inspirational Memoir At the age of thirty-six, on the verge of completing a decade’s worth of training as a neurosurgeon, Paul Kalanithi was diagnosed with stage IV lung cancer. One day he was a doctor treating the dying, and the next he was a patient struggling to live. And just like that, the future he and his wife had imagined evaporated. When Breath Becomes Air chronicles Kalanithi’s transformation from a naïve medical student “possessed,” as he wrote, “by the question of what, given that all organisms die, makes a virtuous and meaningful life” into a neurosurgeon at Stanford working in the brain, the most critical place for human identity, and finally into a patient and new father confronting his own mortality. What makes life worth living in the face of death? What do you do when the future, no longer a ladder toward your goals in life, flattens out into a perpetual present? What does it mean to have a child, to nurture a new life as another fades away? These are some of the questions Kalanithi wrestles with in this profoundly moving, exquisitely observed memoir. Paul Kalanithi died in March 2015, while working on this book, yet his words live on as a guide and a gift to us all. “I began to realize that coming face to face with my own mortality, in a sense, had changed nothing and everything,” he wrote. “Seven words from Samuel Beckett began to repeat in my head: ‘I can’t go on. I’ll go on.’” When Breath Becomes Air is an unforgettable, life-affirming reflection on the challenge of facing death and on the relationship between doctor and patient, from a brilliant writer who became both.

The definitive account of existential psychotherapy. First published in 1980, Existential Psychotherapy is widely considered to be the foundational text in its field— the first to offer a methodology for helping patients to develop more adaptive responses to life’s core existential dilemmas. In this seminal work, American psychiatrist Irvin Yalom finds the essence of existential psychotherapy and gives it a coherent structure, synthesizing its historical background, core tenets, and usefulness to the practice. Organized around what Yalom identifies as the four "ultimate concerns of life"—death, freedom, isolation, and meaninglessness—the book takes up the meaning of each existential concern and the type of conflict that springs from our confrontation with each. He shows how these concerns are manifest in personality and psychopathology, and how treatment can be helped by our knowledge of them. Drawing from clinical experience, empirical research, philosophy, and great literature, Yalom provides an intellectual home base for those psychotherapists who have sensed the incompatibility of orthodox theories with their own clinical experience, and opens new doors for empirical research. The fundamental concerns of therapy and the central issues of human existence are woven together here as never before, with intellectual and clinical results that have surprised and enlightened generations of readers.