A vital counter-interpretation of madness in women, showing how it is often a consequence of, rather than a deviation from, the traditional female role.

    Jonathan Culler, an extremely lucid commentator and much admired in the field of literary theory, offers discerning insights into such theories as the nature of language and meaning, and whether literature is a form of self-expression or a method of appeal to an audience. Concise yet thorough, Literary Theory also outlines the ideas behind a number of different schools: deconstruction, semiotics, postcolonial theory, and structuralism, among others. From topics such as literature and social identity to poetry, poetics, and rhetoric, Literary Theory: A Very Short Introduction is a welcome guide for anyone interested in the importance of literature and the debates surrounding it.About the Series: Combining authority with wit, accessibility, and style, Very Short Introductions offer an introduction to some of life's most interesting topics. Written by experts for the newcomer, they demonstrate the finest contemporary thinking about the central problems and issues in hundreds of key topics, from philosophy to Freud, quantum theory to Islam.

    But is it possible America's most troubling impact on the globalizing world has yet to be accounted for? In "Crazy Like Us," Ethan Watters reveals that the most devastating consequence of the spread of American culture has not been our golden arches or our bomb craters but our bulldozing of the human psyche itself: We are in the process of homogenizing the way the world goes mad. America has been the world leader in generating new mental health treatments and modern theories of the human psyche. We export our psychopharmaceuticals packaged with the certainty that our biomedical knowledge will relieve the suffering and stigma of mental illness. We categorize disorders, thereby defining mental illness and health, and then parade these seemingly scientific certainties in front of the world. The blowback from these efforts is just now coming to light: It turns out that we have not only been changing the way the world talks about and treats mental illness -- we have been changing the mental illnesses themselves.For millennia, local beliefs in different cultures have shaped the experience of mental illness into endless varieties." Crazy Like Us" documents how American interventions have discounted and worked to change those indigenous beliefs, often at a dizzying rate. Over the last decades, mental illnesses popularized in America have been spreading across the globe with the speed of contagious diseases. Watters travels from China to Tanzania to bring home the unsettling conclusion that the virus is us: As we introduce Americanized ways of treating mental illnesses, we are in fact spreading the diseases.In post-tsunami Sri Lanka, Watters reports on the Western trauma counselors who, in their rush to help, inadvertently trampled local expressions of grief, suffering, and healing. In Hong Kong, he retraces the last steps of the teenager whose death sparked an epidemic of the American version of anorexia nervosa. Watters reveals the truth about a multi-million-dollar campaign by one of the world's biggest drug companies to change the Japanese experience of depression -- literally marketing the disease along with the drug.But this book is not just about the damage we've caused in faraway places. Looking at our impact on the psyches of people in other cultures is a gut check, a way of forcing ourselves to take a fresh look at our own beliefs about mental health and healing. When we examine our assumptions from a farther shore, we begin to understand how our own culture constantly shapes and sometimes creates the mental illnesses of our time. By setting aside our role as the world's therapist, we may come to accept that we have as much to learn from other cultures' beliefs about the mind as we have to teach.

    In the original edition, Steiner provided readers with the first systematic investigation since the eighteenth century of the phenomenologyand processes of translation both inside and between languages. Taking issue with the principal emphasis of modern linguistics, he finds the root of the Babel problem in our deep instinct for privacy and territory, noting that every people has in its language a unique body of shared secrecy. Withthis provocative thesis he analyzes every aspect of translation from fundamental conditions of interpretation to the most intricate of linguistic constructions. For the long-awaited second edition, Steiner entirely revised the text, added new and expanded notes, and wrote a new preface setting the work in the present context of hermeneutics, poetics, and translation studies. This new edition brings the bibliography up to the present with substantiallyupdated references, including much Russian and Eastern European material. Like the towering figures of Derrida, Lacan, and Foucault, Steiner's work is central to current literary thought. After Babel, Third Edition is essential reading for anyone hoping to understand the debates raging in theacademy today.

    The main "schools" of thought and the sections within psychology are described, including Introspection, Biopsychology, Psychoanalysis, Behaviourism, Comparative (Animal) Psychology, Cognitive Approaches (including the Gestalt movement), Social Psychology, Developmental Psychology and Humanism. The key figures covered include: Freud, Pavlov, Skinner, Bandura, Piaget, Bowlby, Maslow and Rogers, as well as many lesser-known but important psychologists.

    -- Alan Dundes. Propp's work is seminal...[and], now that it is available in a new edition, should be even more valuable to folklorists who are directing their attention to the form of the folktale, especially to those structural characteristics which are common to many entries coming from even different cultures. -- Choice

    These were the concerns of Socrates, who spent his days in the ancient Athenian marketplace asking awkward questions, disconcerting the people he met by showing them how little they genuinely understood. This engaging book introduces the great thinkers in Western philosophy and explores their most compelling ideas about the world and how best to live in it.In forty brief chapters, Nigel Warburton guides us on a chronological tour of the major ideas in the history of philosophy. He provides interesting and often quirky stories of the lives and deaths of thought-provoking philosophers from Socrates, who chose to die by hemlock poisoning rather than live on without the freedom to think for himself, to Peter Singer, who asks the disquieting philosophical and ethical questions that haunt our own times.Warburton not only makes philosophy accessible, he offers inspiration to think, argue, reason, and ask in the tradition of Socrates. A Little History of Philosophy presents the grand sweep of humanity's search for philosophical understanding and invites all to join in the discussion.

    

    In addressing them, philosophers have made certain fundamental assumptions-that we can know our own minds by introspection, that most of our thinking about the world is literal, and that reason is disembodied and universal-that are now called into question by well-established results of cognitive science. It has been shown empirically that: Most thought is unconscious. We have no direct conscious access to the mechanisms of thought and language. Our ideas go by too quickly and at too deep a level for us to observe them in any simple way. Abstract concepts are mostly metaphorical. Much of the subject matter of philosophy, such as the nature of time, morality, causation, the mind, and the self, relies heavily on basic metaphors derived from bodily experience. What is literal in our reasoning about such concepts is minimal and conceptually impoverished. All the richness comes from metaphor. For instance, we have two mutually incompatible metaphors for time, both of which represent it as movement through space: in one it is a flow past us and in the other a spatial dimension we move along. Mind is embodied. Thought requires a body-not in the trivial sense that you need a physical brain to think with, but in the profound sense that the very structure of our thoughts comes from the nature of the body. Nearly all of our unconscious metaphors are based on common bodily experiences. Most of the central themes of the Western philosophical tradition are called into question by these findings. The Cartesian person, with a mind wholly separate from the body, does not exist. The Kantian person, capable of moral action according to the dictates of a universal reason, does not exist. The phenomenological person, capable of knowing his or her mind entirely through introspection alone, does not exist. The utilitarian person, the Chomskian person, the poststructuralist person, the computational person, and the person defined by analytic philosophy all do not exist. Then what does? Lakoff and Johnson show that a philosophy responsible to the science of mind offers radically new and detailed understandings of what a person is. After first describing the philosophical stance that must follow from taking cognitive science seriously, they re-examine the basic concepts of the mind, time, causation, morality, and the self: then they rethink a host of philosophical traditions, from the classical Greeks through Kantian morality through modern analytic philosophy. They reveal the metaphorical structure underlying each mode of thought and show how the metaphysics of each theory flows from its metaphors. Finally, they take on two major issues of twentieth-century philosophy: how we conceive rationality, and how we conceive language.

    Solitude was seminal in challenging the established belief that "interpersonal relationships of an intimate kind are the chief, if not the only, source of human happiness." Indeed, most self-help literature still places relationships at the center of human existence. Lucid and lyrical, Storr's book cites numerous examples of brilliant scholars and artists -- from Beethoven and Kant to Anne Sexton and Beatrix Potter -- to demonstrate that solitude ranks alongside relationships in its impact on an individual's well-being and productivity, as well as on society's progress and health. But solitary activity is essential not only for geniuses, says Storr; the average person, too, is enriched by spending time alone. For fifteen years, readers have found inspiration and renewal in Storr's erudite, compassionate vision of human experience.

    This legendary attack on the philosophies of Plato, Hegel and Marx prophesied the collapse of communism in Eastern Europe and exposed the fatal flaws of socially engineered political systems. It remains highly readable, erudite and lucid and as essential reading today as on publication in 1945. It is available here in a special centenary single-volume edition.

    Francis Fukuyama's prescient analysis of religious fundamentalism, politics, scientific progress, ethical codes, and war is as essential for a world fighting fundamentalist terrorists as it was for the end of the Cold War. Now updated with a new afterword, The End of History and the Last Man is a modern classic.

    This is the view of Ayn Rand, a view so radically opposed to prevailing attitudes that it constitutes a major philosophic revolution. In this series of essays, she presents her stand on the persecution of big business, the causes of war, the default of conservatism, and the evils of altruism. Here is a challenging new look at modern society by one of the most provocative intellectuals on the American scene.   This edition includes two articles by Ayn Rand that did not appear in the hardcover edition: “The Wreckage of the Consensus,” which presents the Objectivists’ views on Vietnam and the draft; and “Requiem for Man,” an answer to the Papal encyclical Progresso Populorum.

    This is an irresistible guide to clear thinking and understanding of the art of debate.

    “Happy childhood” notwithstanding, says Harris, most of us are living out the not ok feelings of a defenseless child wholly dependent on ok others (parents) for stroking and caring. At some stage early in our lives we adopt a “position” about ourselves which very significantly determines how we feel about ourselves, particularly in relation to other people. And for a huge portion of the population, that position is that I’m Not OK-You’re OK. This negative Life Position, shared by successful and unsuccessful people alike, contaminates our rational adult potential, leaving us vulnerable to the inappropriate, emotional reactions of our child and the uncritically learned behavior programmed into our parent. By exploring the four basic “life positions,” we can radically change our lives.