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In The Self and Its Other, J. N. Mohanty addresses contemporary questions of postmodernism without abandoning his fundamental stand on phenomenological method; the essays in this volume reveal a shift from an over-emphasis on identity in classical metaphysical thinking to an emphasis on differences without the uncertainties of postmodernism.
Marked By Lucidity, Despite The Stunaing Range Of Concepts Covered, And Intended For A Wide Audience, The Book Is Essential Reading For Social Scientists And Philosophers For The New Territory It Charts.
A major criticism of Hegel's philosophy is that it fails to comprehend the experience of the body. In this book, John Russon shows that there is in fact a philosophy of embodiment implicit in Hegel's Phenomenology of Spirit. Russon argues that Hegel has not only taken account of the body, but has done so in a way that integrates both modern work on embodiment and the approach to the body found in ancient Greek philosophy. Although Russon approaches Hegel's Phenomenology from a contemporary standpoint, he places both this standpoint and Hegel's work within a classical tradition. Using the Aristotelian terms of 'nature' and 'habit,' Russon refers to the classical distinction between biological nature and a cultural 'second nature.' It is this second nature that constitutes, in Russon's reading of Hegel, the true embodiment of human intersubjectivity. The development of spirit, as mapped out by Hegel, is interpreted here as a process by which the self establishes for itself an embodiment in a set of social and political institutions in which it can recognize and satisfy its rational needs. Russon concludes by arguing that self-expression and self-interpretation are the ultimate needs of the human spirit, and that it is the degree to which these needs are satisfied that is the ultimate measure of the adequacy of the institutions that embody human life. This link with classicism - in itself a serious contribution to the history of philosophy -provides an excellent point of access into the Hegelian system. Russon's work, which will prove interesting reading for any Hegel scholar, provides a solid and reliable introduction to the study of Hegel.
Shaun Gallagher puts forward a pluralist account of the self, and a philosophical account of psychiatric disorders as disorders of the self. He argues that what have been seen as different selves - physical, social, private, extended - should rather be seen as variable factors or processes organized in a certain pattern: this pattern is the self.
In this book the author has collected a number of his important works and added an extensive commentary relating his ideas to those of other prominentnames in the consciousness debate. The view presented here is that of a convinced dualist who challenges in a lively and humorous way the prevailing materialist "doctrines" of many recent works. Also included is a new attempt to explain mind-brain interaction via a quantum process affecting the release of neurotransmitters. John Eccles received a knighthood in 1958 and was awarded the Nobel Prize for Medicine/Physiology in 1963. He has numerous other awards honouring his major contributions to neurophysiology.
Stephen Mulhall presents a series of multiply interrelated essays which explore the idea of selfhood as a matter of non-self-identity: for example, as becoming or self-overcoming, or as being doubled or divided. He draws on Nietzsche, Sartre, and Wittgenstein, but also on works of opera, cinema, and fiction.
Why did France spawn the radical poststructuralist rejection of the humanist concept of 'man' as a rational, knowing subject? In this innovative cultural history, Carolyn J. Dean sheds light on the origins of poststructuralist thought, paying particular attention to the reinterpretation of the self by Jacques Lacan, Georges Bataille, and other French thinkers. Arguing that the widely shared belief that the boundaries between self and other had disappeared during the Great War helps explain the genesis of the new concept of the self, Dean examines an array of evidence from medical texts and literary works alike. The Self and Its Pleasures offers a pathbreaking understanding of the boundaries between theory and history.
The problem of the relation between our bodies and our minds, and espe cially of the link between brain structures and processes on the one hand and mental dispositions and events on the other is an exceedingly difficult one. Without pretending to be able to foresee future developments, both authors of this book think it improbable that the problem will ever be solved, in the sense that we shall really understand this relation. We think that no more can be expected than to make a little progress here or there. We have written this book in the hope that we have been able to do so. We are conscious of the fact that what we have done is very conjectur al and very modest. We are aware of our fallibility; yet we believe in the intrinsic value of every human effort to deepen our understanding of our selves and of the world we live in. We believe in humanism: in human rationality, in human science, and in other human achievements, however fallible they are. We are unimpressed by the recurrent intellectual fashions that belittle science and the other great human achievements. An additional motive for writing this book is that we both feel that the debunking of man has gone far enough - even too far. It is said that we had to learn from Copernicus and Darwin that man's place in the universe is not so exalted or so exclusive as man once thought. That may well be.
The Collapse of the Self and Its Therapeutic Restoration is a rich and clinically detailed account of the therapeutic restoration of the self, and speaks to the healing process for analysts themselves that follows from Rochelle Kainer's sensitive integration of heretofore dissociated realms of psychoanalytic theory. In describing how the reworking of pathological internal object relationships occurs in conjunction with the transformation of selfobject failures, Kainer brings new insight to bear on the healing of the self at the same time as she contributes to healing the historic split in psychoanalysis between Kleinian theory and self psychology. Extensive case illustrations, refracted through the lens of her uniquely integrative perspective, bring refreshing clarity to elusive theoretical concepts. Of special note is Kainer's distinction between normal and pathological identifications. Equally valuable is her introduction of the term "imaginative empathy" to characterize the kind of attunement that is integral to analytic healing; her nuanced description of the relation between imaginative empathy and projective identification bridges the worlds of Kleinian theory and self psychology in an original and compelling way. She ends by spelling out how her theoretical viewpoint leads to a more comprehensive understanding of various clinical phenomena. The Collapse of the Self and Its Therapeutic Restoration, is a sophisticated yet accessible work, gracefully written, that elaborates a relational theory of thinking, of creativity, of identification, and of the formation and healing of psychic structure. Kainer's ability to bring the often dissonant voices of different psychoanalytic schools into theoretical harmony as she develops her viewpoint conveys both the breadth of intellectual engagement with colleagues and the depth of clinical engagement with patients that inform her project from beginning to end.