Understanding Human Life Through Psychoanalysis And Ancient Greek Tragedy

Drawing parallels between ancient theatre, the analytic setting and the workings of psychic life, this book examines the tragedies of Euripides, Sophocles and Aeschylus through a psychoanalytic lens, with a view of furthering the reader's understanding of primitive mental states. What lessons can we learn from the tragic poets about psychic life? What can we learn about psychoanalytic work from ancient tragedy and playwrights? Sotiris Manolopolous considers how the key tenets of ancient Greek theatre - passion, conflict, trauma and tragedy - were focussed on because they could not be spoken of in daily life, and how these restraints have continued into contemporary life. Throughout, he considers how theatre can be used to stage political experiences and shows how these experiences are a vital part of understanding an analysand within an analytic setting. Drawing on his own clinical practice, Manolopoulos considers what ancient playwrights might teach us about early, uncontained agonies of annihilation and primitive mental states that manifest themselves both within the individual and the collective experience of contemporary life such as climate change denial and totalitarian politicians. Drawing on canonical works such as Hippolytus, Orestes, Antigone and Prometheus Unbound, this book continues the legacy of research that shows how contemporary analysts, students and scholars can learn from ancient Greek literature and applies it directly to those negatively impacted by the trauma of 21st century life and politics.

Psychoanalytic readings of literature are often reductionist, seeking to find in great works of the past support for current psychoanalytic tenets. In this book C. Fred Alford begins with the possibility that the insights into human needs and aspirations contained in Greek tragedy might be more profound than psychoanalytic theory. He offers his own psychoanalytic interpretation of the tragedies, one that reconstructs the dramatists' views of the world and, when necessary, enlarges psychoanalysis to take these views into account. Alford draws on an eclectic mixture of psychoanalytic theories--in particular the work of Melanie Klein, Robert Jay Lifton, and Jacques Lacan--to help him illuminate the concerns of the Greek poets. He discusses not only well-known tragedies, such as Aeschylus' Oresteia trilogy, Sophocles' Theban plays, and Euripides' Medea and Bacchae, but also lesser-known works, such as Sophocles' Philoctetes and Euripides' so-called romantic comedies. Alford examines the fundamental concerns of the tragedies: how to live in a world in which justice and power often seem to have nothing to do with each other; how to confront death; how to deal with the fear that our aggression will overflow and violate all that we care about; how to make this inhumane world a more human place. Two assumptions of the tragic poets could, he argues, enrich psychoanalysis--that people are responsible without being free, and that pity is the most civilizing connection. The poets understood these things, Alford believes, because they never flinched in the face of the suffering and constraint that are at the center of human existence.

This unusual book explores the transformative power of liminal experiences in ancient Greek texts, psychoanalytic theory, and the author’s own life, to demonstrate how a contemporary understanding of ancient thought can illuminate modern psychoanalytic theory and practice especially as it relates to trauma, grief, and the development of psyche. With the understanding that liminal experiencing involves engaging a psychic space outside the boundaries of ego organization, Dobson artfully interweaves autobiography, literary analysis, philosophical ontology, and psychoanalysis, to formulate a new paradigm for how to construct human beings, how to enliven and deepen personal and therapeutic experience, and how poetic language is the gateway to this magical realm of transformation. Alongside richly detailed case analyses, the author uses her dual expertise in psychoanalysis and ancient Greek literature to explore how the maternal and liminal in human life were displaced with the rise of Athens and a new way of being human — the rational citizen — and how this repression has resulted in diminished, constricted experiencing and the suppression of women throughout western history. With a deep understanding of classical literature and psychoanalysis, and extensive clinical insights, this is essential reading for psychoanalysts, psychotherapists, classicists, and historians wishing to understand how ancient thought and modern psychoanalysis can interact.

More than a hundred years ago, Freud made a new mythology by revising an old one: Oedipus, in Sophocles' tragedy the legendary perpetrator of shocking crimes, was an Everyman whose story of incest and parricide represented the fulfilment of universal and long forgotten childhood wishes. The Oedipus complex - child, mother, father - suited the nuclear families of the mid-twentieth century. But a century after the arrival of the psychoanalytic Oedipus, it might seem that modern lives are very much changed. Typical family formations and norms of sexual attachment are changing, while the conditions of sexual difference, both biologically and socially, have undergone far-reaching modifications. Today, it is possible to choose and live subjective stories that the first psychoanalytic patients could only dream of. Different troubles and enjoyments are speakable and unspeakable; different selves are rejected, discovered, or sought. Many kinds of hitherto unrepresented or unrepresentable identity have entered into the ordinary surrounding stories through which children and adults find their bearings in the world, while others have become obsolete. Biographical narratives that would previously have seemed unthinkable or incredible—'a likely story!'—have acquired the straightforward plausibility of a likely story. This book takes two Freudian routes to think about some of the present entanglements of identity. First, it follows Freud in returning to Greek tragedies - Oedipus and others - which may now appear strikingly different in the light of today's issues of family and sexuality. And second, it re-examines Freud's own theories from these newer perspectives, drawing out different strands of his stories of how children develop and how people change (or don't). Both kinds of mythology, the classical and the theoretical, may now, in their difference, illuminate some of the forming stories of our contemporary world of serial families, multiple sexualities, and new reproductive technologies.

Psychoanalysis and Euripides' Suppliant Women applies the "tragic" reading of politics, presented by Euripides in his play, The Suppliant Women, to the contemporary world. Manolopoulos presents a psychoanalytic assessment of the key themes of the play, considering the phenomenon of hubris in public life indirectly, through its transformation in tragic poetry. Psychoanalysis and Euripides’ Suppliant Women goes on to consider how the foundations of the polis are linked to the integration of the work of mourning and the feminine core of existence, and how the aims of scholars who study the play correspond to psychoanalysis’ work towards understanding the psychic and social reality of politics. This book allows for a deeper understanding of the pathological modes of mental functioning that manifest in politics. It will be of interest to psychoanalysts in practice and in training and academics and scholars of psychoanalytic studies, politics, and classical studies.

The highly arcane "wisdom" produced by the French psychoanalyst Jacques Lacan is either endlessly regurgitated and recited as holy writ by his numerous acolytes, or radically dismissed as unpalatable nonsense by his equally countless detractors. Contrary to these common, strictly antagonistic yet uniformly uncritical practices, this book offers a meticulous critique of some key theoretical and clinical aspects of Lacan’s expansive oeuvre, testing their consistency, examining their implications, and investigating their significance. In nine interrelated chapters, the book highlights both the flaws and the strengths of Lacan’s ideas, in areas of investigation that are as crucial as they are contentious, within as well as outside psychoanalysis. Drawing on a vast range of source materials, including many unpublished archival documents, it teases out controversial issues such as money, organisational failure, and lighthearted, "gay" thinking, and it relies on the highest standards of scholarly excellence to develop its arguments. At the same time, the book does not presuppose any prior knowledge of Lacanian psychoanalysis on the part of the reader, but allows its readership to indulge in the joys of in-depth critical analysis, trans-disciplinary creative thinking, and persistent questioning. This book will appeal to researchers and students alike in psychoanalytic studies and philosophy, as well as all those interested in French theory and the history of ideas.

Suffering and Psychology challenges modern psychology's concentration almost exclusively on eradicating pain, suffering, and their causes. Modern psychology and psychotherapy are motivated in part by a humane and compassionate desire to relieve many kinds of human suffering. However, they have concentrated almost exclusively on eradicating pain, suffering, and their causes. In doing so psychology perpetuates modern ideologies of individual human freedom and expanding instrumental control that foster worthy ideals but are distinctly limited and by themselves quite self-defeating and damaging in the long run. This book explores theoretical commitments and cultural ideals that deter the field of psychology from facing and dealing credibly with inescapable human limitations and frailties, and with unavoidable suffering, pain, loss, heartbreak, and despair. Drawing on both secular and spiritual points of view, this book seeks to recover ideals of character and compassion and to illuminate the possibility of what Jonathan Sacks terms "transforming suffering" rather than seeking mainly to eliminate, anesthetize, or defy these dark and difficult aspects of the human condition. Suffering and Psychology will be of interest to academic and professional psychologists and philosophers.

Greco-Roman antiquity is often presumed to provide the very paradigm of Western humanist thinking - a paradigm that is increasingly becoming dislodged by new theoretical currents in the humanities such as posthumanism and the "new materialisms", which point toward entities, forces, and systems that pass through and beyond the human, and which remove it from its primacy as the measure of things. Antiquities Beyond Humanism seeks to explode this presumed dichotomy between the ancient tradition and the modern "turn": fourteen original essays explore instead the myriad ways in which Greek and Roman philosophy and literature can be understood as foregrounding the non-human rather than simply reflecting the ideals of classical humanism. Greek philosophy is filled, after all, with metaphysical explanations of the cosmos grounded in observations of the natural world, and while the ethical tradition addresses the question of how humans should live, this is inevitably linked to investigations of plant life and animal life - indeed, even stone life - as well as the arts (political, medical, rhetorical, ethical) that are fundamental to human life, and the ontological status of living and non-living beings. By casting the non-human or more-than-human in a new light in relation to contemporary concerns with questions of gender, the environment, and networks of communication, the volume demonstrates that encounters with ancient texts, experienced through this lens as both familiar and strange, can forge new understandings of life, whether understood as zoological, psychical, ethical, juridical, political, theological, or cosmic.