Stillpoint Magazine

A Western-trained psychoanalyst returns to her homeland and tells stories of displacement, nostalgia, love, and pain. Is psychoanalysis possible in the Islamic Republic of Iran? This is the question that Gohar Homayounpour poses to herself, and to us, at the beginning of this memoir of displacement, nostalgia, love, and pain. Twenty years after leaving her country, Homayounpour, an Iranian, Western-trained psychoanalyst, returns to Tehran to establish a psychoanalytic practice. When an American colleague exclaims, “I do not think that Iranians can free-associate!” Homayounpour responds that in her opinion Iranians do nothing but. Iranian culture, she says, revolves around stories. Why wouldn't Freud's methods work, given Iranians' need to talk? Thus begins a fascinating narrative of interlocking stories that resembles—more than a little—a psychoanalytic session. Homayounpour recounts the pleasure and pain of returning to her motherland, her passion for the work of Milan Kundera, her complex relationship with Kundera's Iranian translator (her father), and her own and other Iranians' anxieties of influence and disobedience. Woven throughout the narrative are glimpses of her sometimes frustrating, always candid, sessions with patients. Ms. N, a famous artist, dreams of abandonment and sits in the analyst's chair rather than on the analysand's couch; a young chador-clad woman expresses shame because she has lost her virginity; an eloquently suicidal young man cannot kill himself. As a psychoanalyst, Homayounpour knows that behind every story told is another story that remains untold. Doing Psychoanalysis in Tehran connects the stories, spoken and unspoken, that ordinary Iranians tell about their lives before their hour is up.

Essays deal with the Indianapolis 500, kite flying, capital punishment, aviation, drug addiction, prison, and David Carradine

At the turn of the twentieth century, Arctic explorer Edward Mackley sets out to reach the North Pole and vanishes into the icy landscape without a trace. He leaves behind a young wife, Emily, who awaits his return for decades, her dreams and devotion gradually freezing into rigid widowhood. A hundred years later, on a sweltering mid–summer's day, Edward's great–grand–niece Julia moves through the old family house, attempting to impose some order on the clutter of inherited belongings and memories from that ill–fated expedition, and taking care to ignore the deepening cracks within her own marriage. But as afternoon turns into evening, Julia makes a discovery that splinters her long–held image of Edward and Emily's romance. The Still Point moves through past, present, and future, with dreams revealing a universal simultaneity to the choices we must all make in the faces of love and passion. Long–listed for the Orange Prize, The Still Point is a powerful literary debut, masterfully told in the language of the heart.

Tom Harpur shows how ancient wisdoms, together with exciting new scientific findings, are combining to show why mere coping techniques are not enough for meeting the stress crisis. Divorced from their spiritual underpinnings and/or religious understanding, such techniques lack the potency which they originally had. Central to a spiritual response to stress is the practice of spiritual meditation in its various forms. While many within traditional Christianity still view meditation with suspicion, Harpur shows it to be one of the lost jewels of a historic treasury of Christian gifts designed for healing. More than that, it is a revitalizing gift, which the church can reclaim for its own sake, and offer the outside church who are seeking identity, meaning and purpose.

Noting that Christians in the 20th century have not been able to make up their minds whether God and our corporate lives have anything to do with each other, Dyrness explores the century's theological trends. Citing the impact of contemporary hermeneutics, Dyrness shows how the Bible still functions as a master narrative wherein Christians can find themselves. Dyrness addresses various aspects of contemporary culture, constructing a theology of embodiment that connects culture and worship in concrete ways. For all those concerned with issues of religion and culture, particularly of the raging Culture Wars, 'The Earth is God's' offers an informed Evangelical view that is at once balanced and hopeful.

This book provides a collection of Lacanian responses to Denis Villeneuve’s Blade Runner 2049 from leading theorists in the field. Like Ridley Scott’s original Blade Runner film, its sequel is now poised to provoke philosophical and psychoanalytic arguments, and to provide illustrations and inspiration for questions of being and the self, for belief and knowledge, the human and the post-human, amongst others. This volume forms the vanguard of responses from a Lacanian perspective, satisfying the hunger to extend the theoretical considerations of the first film in the various new directions the second film invites. Here, the contributors revisit the implications of the human-replicant relationship but move beyond this to consider issues of ideology, politics, and spectatorship. This exciting collection will appeal to an educated film going public, in addition to students and scholars of Lacanian psychoanalysis, psychoanalytic theory, cultural studies, film theory, philosophy and applied psychoanalysis.