During the last four years of Wiesel’s life, he met frequently with Reich in New York, Chicago and Florida—and spoke with him often on the phone—to discuss the subject that linked them: Reich’s father, Robert Reich, and Wiesel were both liberated from the Buchenwald death camp on April 11, 1945. What had started as an interview assignment from the Chicago Tribune quickly evolved into a friendship and a partnership. Reich and Wiesel believed their colloquy represented a unique exchange between two generations deeply affected by a cataclysmic event. Wiesel said to Reich, “I’ve never done anything like this before,” and after reading the final book, asked him not to change a word. Here Wiesel—at the end of his life—looks back on his ideas and writings on the Holocaust, synthesizing them in his conversations with Reich. The insights on life, ethics, and memory that Wiesel offers and Reich illuminates will not only help the children and grandchildren of Holocaust survivors understand their painful inheritance, but will benefit everyone, young or old.

    Breathtaking in its range and erudition, it explores Shiite festivals and the English Civil war, the finger exercises of monkeys and the effects of inflation in Weimar Germany. In this study of the interplay of crowds, Canetti offers one of the most profound and startling portraits of the human condition.

    Illuminations includes Benjamin's views on Kafka, with whom he felt the closest personal affinity, his studies on Baudelaire and Proust (both of whom he translated), his essays on Leskov and on Brecht's Epic Theater. Also included are his penetrating study on "The Work of Art in the Age of Mechanical Reproduction," an illuminating discussion of translation as a literary mode, and his thesis on the philosophy of history. Hannah Arendt selected the essays for this volume and prefaces them with a substantial, admirably informed introduction that presents Benjamin's personality and intellectual development, as well as his work and his life in dark times. Reflections the companion volume to this book, is also available as a Schocken paperback.Unpacking My Library, 1931The Task of the Translator, 1913The Storyteller, 1936Franz Kafka, 1934Some Reflections on Kafka, 1938What Is Epic Theater?, 1939On Some Motifs in Baudelaire, 1939The Image of Proust, 1929The Work of Art in the Age of Mechanical Reproduction, 1936Theses on the Philosophy of History, written 1940, pub. 1950

    They all pass through Theodore Dalrymple's surgery, and he uses the experience of treating them to examine life for those unfortunate enough to live at the bottom end of society. He writes with a combination of dry humour, compassion and, occasionally, anger -- mostly at the inhuman bureaucracy of the system, which works against the doctors and nurses as they try to help their patients.

    First of this two-volume work providing an imaginative interpretation of the image of women in the collective unconscious of the fascist "warrior" through a study of the fantasies of the men centrally involved in the rise of Nazism.

    

    Focusing on the gentle, mountain-dwelling Arapesh, the fierce, cannibalistic Mundugumor, and the graceful headhunters of Tchambuli -- Mead advances the theory that many so-called masculine and feminine characteristics are not based on fundamental sex differences but reflect the cultural conditioning of different societies. This edition, prepared for the centennial of Mead's birth, features introductions by Helen Fisher and Mead's daughter, Mary Catherine Bateson. A precursor to Mead's illuminating Male & Female, Sex & Temperament lays the groundwork for her lifelong study of gender differences.

    His contribution to our understanding not only of mental illness but also of the human condition is truly stunning.The Noonday Demon examines depression in personal, cultural, and scientific terms. Drawing on his own struggles with the illness and interviews with fellow sufferers, doctors and scientists, policymakers and politicians, drug designers and philosophers, Solomon reveals the subtle complexities and sheer agony of the disease. He confronts the challenge of defining the illness and describes the vast range of available medications, the efficacy of alternative treatments, and the impact the malady has had on various demographic populations around the world and throughout history. He also explores the thorny patch of moral and ethical questions posed by emerging biological explanations for mental illness.The depth of human experience Solomon chronicles, the range of his intelligence, and his boundless curiosity and compassion will change the reader's view of the world.

    It may be considered the best work extant on the philosophy of history. On the 18th Brumaire (Nov. 9th), the post-revolutionary development of affairs in France enabled the first Napoleon to take a step that led with inevitable certainty to the imperial throne. The circumstance that fifty and odd years later similar events aided his nephew, Louis Bonaparte, to take a similar step with a similar result, gives the name to this work-"The Eighteenth Brumaire of Louis Bonaparte.

    Every people or nation has its own way of experiencing this psychic reality, and so a study of the world's fairy tales yields a wealth of insights into the archetypal experiences of humankind. Perhaps the foremost authority on the psychological interpretation of fairy tales is Marie-Louise von Franz. In this book—originally published as An Introduction to the Interpretation of Fairy Tales —she describes the steps involved in analyzing and illustrates them with a variety of European tales, from "Beauty and the Beast" to "The Robber Bridegroom." Dr. von Franz begins with a history of the study of fairy tales and the various theories of interpretation. By way of illustration she presents a detailed examination of a simple Grimm's tale, "The Three Feathers," followed by a comprehensive discussion of motifs related to Jung's concept of the shadow, the anima, and the animus. This revised edition has been corrected and updated by the author.

    What’s more, the crazies seem to be gaining the upper hand. Rational thought cannot prevail in the current social and media environment, where elections are won by appealing to voters’ hearts rather than their minds. The rapid-fire pace of modern politics, the hypnotic repetition of daily news items and even the multitude of visual sources of information all make it difficult for the voice of reason to be heard.In Enlightenment 2.0, bestselling author Joseph Heath outlines a program for a second Enlightenment. The answer, he argues, lies in a new “slow politics.” It takes as its point of departure recent psychological and philosophical research that identifies quite clearly the social and environmental preconditions for the exercise of rational thought. It is impossible to restore sanity merely by being sane and trying to speak in a reasonable tone of voice. The only way to restore sanity is by engaging in collective action against the social conditions that have crowded it out.

    It promised to shed light on the deep mysteries of consciousness, as well as offer relief to addicts and the mentally ill. But in the 1960s, with the vicious backlash against the counter-culture, all further research was banned. In recent years, however, work has quietly begun again on the amazing potential of LSD, psilocybin and DMT. Could these drugs in fact improve the lives of many people? Diving deep into this extraordinary world and putting himself forward as a guinea-pig, Michael Pollan has written a remarkable history of psychedelics and a compelling portrait of the new generation of scientists fascinated by the implications of these drugs. How to Change Your Mind is a report from what could very well be the future of human consciousness.

    This book addresses the chief accusations leveled against Freud and the oppositions to his discoveries.

    These individuals all lost some part of what we think of as our self, but they then offer remarkable, sometimes heart-wrenching insights into what remains. One man cut off his own leg. Another became one with the universe.We are learning about the self at a level of detail that Descartes (“I think therefore I am”) could never have imagined. Recent research into Alzheimer’s illuminates how memory creates your narrative self by using the same part of your brain for your past as for your future. But wait, those afflicted with Cotard’s syndrome think they are already dead; in a way, they believe that “I think therefore I am not.” Who—or what—can say that? Neuroscience has identified specific regions of the brain that, when they misfire, can cause the self to move back and forth between the body and a doppelgänger, or to leave the body entirely. So where in the brain, or mind, or body, is the self actually located? As Ananthaswamy elegantly reports, neuroscientists themselves now see that the elusive sense of self is both everywhere and nowhere in the human brain.