To understand any psychoanalyst's work--both as a clinician and as a writer--we should ask what he or she loves, because psychoanalysis is about the unacceptable and about love, two things that we may prefer to keep apart, but that Freud found to be inextricable. If it is possible to talk about psychoanalysis as a scandal, without spuriously glamorizing it, then one way of doing it is simply to say that Freud discovered that love was compatible, though often furtively, with all that it was meant to exclude. There are, in other words--and most of literature is made up of these words--no experts on love. And love, whatever else it is, is terror.In a manner characteristically engaging and challenging, charming and maddening, Adam Phillips teases out the complicity between desire and the forbidden, longing and dread. His book is a chronicle of that all-too-human terror, and of how expertise, in the form of psychoanalysis, addresses our fears--in essence, turns our terror into meaning.It is terror, of course, that traditionally drives us into the arms of the experts. Phillips takes up those topics about which psychoanalysis claims expertise--childhood, sexuality, love, development, dreams, art, the unconscious, unhappiness--and explores what Freud's description of the unconscious does to the idea of expertise, in life and in psychoanalysis itself. If we are not, as Freud's ideas tell us, masters of our own houses, then what kind of claims can we make for ourselves? In what senses can we know what we are doing? These questions, so central to the human condition and to the state of psychoanalysis, resonate through this book as Phillips considers our notions of competence, of a professional self, of expertise in every realm of life from parenting to psychoanalysis. Terrors and Experts testifies to what makes psychoanalysis interesting, to that interest in psychoanalysis--which teaches us the meaning of our ignorance--that makes the terrors of life more bearable, even valuable.

    whose purpose has been to transform human consciousness and guide its evolution.

    Focusing on the leading figures of existentialism, including Sartre, Nietzsche, Heidegger, Kierkegaard, de Beauvoir, Merleau-Ponty, and Camus, Thomas Flynn offers a concise account of existentialism, explaining the key themes of individuality, free will, and personal responsibility, which marked the movement as a way of life, not just a way of thinking. Flynn sets the philosophy of existentialism in context, from the early phenomenologists, to its rise in the 40's and 50's, and the connections with National Socialism, Communism, and Feminism. He identifies the original definition of "existentialism," which tends to be obscured by misappropriation, and highlights how the philosophy is still relevant in our world today.

    It attempts to convey, in everyday language understandable to the layman, some of the unconscious mental processes which underlie the feelings and action of normal, adult men and women.The characteristic feature of human psychology is the intense and continual interplay of the impulses of love on the one hand and hatred and agression on the other. Joan Riviere opens this joint study with an analysis of hate, greed, and aggression, and in the second section Melanie Klein talks about the forces of love, guilt, and reparation. Tracing the impulses in question back to their origins in infancy, the authors point out many features of adult mental life which evidence the persistence of earlier modes of thinking. Then they discuss some of the "infinitely various, subtle and complicated adaptations" by means of which each individual tries, all his life, to keep a balance between the life-brining and the destructive elements of his nature in order to achieve the maximum of security and gratification.

    But satisfactory answers have been hard to find for lack of adequate data and clear guiding theories. In Capital in the Twenty-First Century, Thomas Piketty analyzes a unique collection of data from twenty countries, ranging as far back as the eighteenth century, to uncover key economic and social patterns. His findings will transform debate and set the agenda for the next generation of thought about wealth and inequality.Piketty shows that modern economic growth and the diffusion of knowledge have allowed us to avoid inequalities on the apocalyptic scale predicted by Karl Marx. But we have not modified the deep structures of capital and inequality as much as we thought in the optimistic decades following World War II. The main driver of inequality—the tendency of returns on capital to exceed the rate of economic growth—today threatens to generate extreme inequalities that stir discontent and undermine democratic values. But economic trends are not acts of God. Political action has curbed dangerous inequalities in the past, Piketty says, and may do so again.

    Ideal for individuals and spiritual friends to use alone or with one another, "Inviting Silence" is a thoughtful primer on finding silence and a practical manual on meditation for seekers of every persuasion.

    Hailed by Le Figaro as "an event," the resulting conversations between Claude Lévi-Strauss and Didier Eribon (a correspondent for Le Nouvel Observateur) reveal the great anthropologist speaking of his life and work with ease and humor.Now available in English, the conversations are rich in Lévi-Strauss's candid appraisals of some of the best-known figures of the Parisian intelligentsia: surrealists André Breton and Max Ernst, with whom Lévi-Strauss shared a bohemian life in 1940s Manhattan; de Beauvoir, Sartre, and Camus, the stars of existentialism; Leiris, Foucault, Dumézil, Jacob, Lacan, and others. His long friendships with Jakobson and Merleau-Ponty are recalled, as well as his encounters with prominent figures in American anthropology: Lowie, Boas (who suddenly died in his chair beside Lévi-Strauss at a banquet at Columbia University), Benedict, Linton, Mead, and Kroeber.Lévi-Strauss speaks frankly about how circumstances and his own inclinations, after his early fieldwork in Brazil, led him to embrace theoretical work. His straightforward answers to Eribon's penetrating questions—What is a myth? What is structuralism? Are you a philosopher?—clarify his intellectual motives and the development of his research; his influential role as an administrator, including the founding of the Laboratory of Social Anthropology and of the journal L'Homme; the course of his writings, from Elementary Structures of Kinship to The Jealous Potter; and his thoughts on the conduct of anthropology today. Never before has Lévi-Strauss spoken so freely on so many aspects of his life: his initial failure to be elected to the Collège de France; his reaction to the events of May 1968; his regrets at not being a great investigative reporter or playwright; his deep identification with Wagner, Proust, and Rousseau. This is a rare opportunity to become acquainted with a great thinker in all his dimensions.

    The price we paid for becoming intelligent was to become painfully ignorant of the difference between good and evil.Adi, a 10-year-old boy, works together with two old philosophers as they try to unravel the prophecy of a promised King. With insatiable curiosity, Adi must work with the wise men as they rationalize with each other on why and how humans became intelligent. Together they attempt to answer some of the most profound questions related to existence. Does evolution end with human beings or is there an ‘Overman’ who can reach evolution’s pinnacle? Will this Overman be able to define values for humankind?Centuries later a young boy promises his mother that he will always uphold the love that she has taught him. It is a promise that drowns him in the nectar of the gods. Krish grows up to be an engineer and joins a team of scientists as they try to create artificial consciousness in a machine.Krish soon realizes that he has a bigger fight on his hands. A fight to preserve love in a desolate world. His quest for true love ultimately leads him down a path where he comes face to face with a fearsome snake delivering a kiss of death.Humans have come a long way by questioning the nature of objects around us and pushing the limits of our intelligence, but it’s now time that we ask the greatest question yet: when does intelligence transcend to become consciousness?