Argues that mistranslation has distorted Freud's work in English and led students to see a system intended to cooperate flexibly with individual needs as a set of rigid rules to be applied by external authority.

    . . Powers of Horror is an excellent introduction to an aspect of contemporary French literature which has been allowed to become somewhat neglected in the current emphasis on paraphilosophical modes of discourse. The sections on Céline, for example, are indispensable reading for those interested in this writer and place him within a context that is both illuminating and of general interest." -Paul de Man

    Laing is at his most wickedly iconoclastic in this eloquent assault on conventional morality. Unorthodox to some, brilliantly original to others, The Politics of Experience goes beyond the usual theories of mental illness and alienation, and makes a convincing case for the "madness of morality." Compelling, unsettling, consistently absorbing, The Politics of Experience is a classic of genuine importance that will "excite, enthrall, and disturb. No one who reads it will remain unaffected." (Rollo May, Saturday Review)

    Indeed, it may be just this insight that provokes so much opposition to psychoanalysis. By reading short extracts from across Freud's work, addressing the neuroses, the unconscious, words, death and (of course) sex, "How to Read Freud" brings out the paradoxical core of psychoanalytic thinking: that our innermost truths only ever manifest themselves as distortions. Read attentively, our dreams, errors, jokes and symptoms - in short, our everyday lives - reveal us as masters of disguise, as unrecognizable to ourselves as to others.

    

    Bollingen Series XXEssays which state the fundamentals of Jung's psychological system: "On the Psychology of the Unconscious" & "The Relations Between the Ego & the Unconscious," with their original versions in an appendix.

    Preciado was invited to speak in front of 3,500 psychoanalysts at the École de la Cause Freudienne’s annual conference in Paris. Standing up in front of the profession for whom he is a ‘mentally ill person’ suffering from ‘gender dysphoria’, Preciado draws inspiration in his lecture from Kafka’s ‘Report to an Academy’, in which a monkey tells an assembly of scientists that human subjectivity is a cage comparable to one made of metal bars.Speaking from his own ‘mutant’ cage, Preciado does not so much criticize the homophobia and transphobia of the founding fathers of psychoanalysis as demonstrate the discipline’s complicity with the ideology of sexual differencedating back to the colonial era, an ideology which is today rendered obsolete by technological advances allowing us to alter our bodies and procreate differently. Further, Preciado calls for a radical transformation of psychological andpsychoanalytic discourse and practices, arguing for a new epistemology capable of allowing for a multiplicity of living bodies without reducing the body to its sole heterosexual reproductive capability, and without legitimizing heteropatriarchal and colonial violence.Causing a veritable outcry among the assembly, Preciado was heckled and booed and unable to finish. The lecture, filmed on smartphones, ended up published online, where fragments were transcribed, translated and published with noregard for exactitude. Eighteen months on, Can the Monster Speak? Report to an Academy of Psychoanalysts is published in a definitive translation for the first time.

    Covering the period 2004 - 2016, the collection will include some of the best writings from his seminal blog k-punk; a selection of his brilliantly insightful film, television and music reviews; his key writings on politics, activism, precarity, hauntology, mental health and popular modernism for numerous websites and magazines; his final unfinished introduction to his planned work on "Acid Communism"; and a number of important interviews from the last decade. Edited by Darren Ambrose and with a foreword by Simon Reynolds.

    

    But, within the French context, he is almost as important as they are because he has a pseudo-religious force, without taking a stand on religion. To define him as briefly as possible – he is a philosopher, with a professional training in the sciences, who devoted most of the second phase of his career to promoting that aspect of human nature which often seems most inimical to science: the poetic imagination ..." – J.G. Weightman, The New York Times Review of Books

    His main target is the all-pervasive figure of the child, which he reads as the linchpin of our universal politics of “reproductive futurism.” Edelman argues that the child, understood as innocence in need of protection, represents the possibility of the future against which the queer is positioned as the embodiment of a relentlessly narcissistic, antisocial, and future-negating drive. He boldly insists that the efficacy of queerness lies in its very willingness to embrace this refusal of the social and political order. In No Future, Edelman urges queers to abandon the stance of accommodation and accede to their status as figures for the force of a negativity that he links with irony, jouissance, and, ultimately, the death drive itself.Closely engaging with literary texts, Edelman makes a compelling case for imagining Scrooge without Tiny Tim and Silas Marner without little Eppie. Looking to Alfred Hitchcock’s films, he embraces two of the director’s most notorious creations: the sadistic Leonard of North by Northwest, who steps on the hand that holds the couple precariously above the abyss, and the terrifying title figures of The Birds, with their predilection for children. Edelman enlarges the reach of contemporary psychoanalytic theory as he brings it to bear not only on works of literature and film but also on such current political flashpoints as gay marriage and gay parenting. Throwing down the theoretical gauntlet, No Future reimagines queerness with a passion certain to spark an equally impassioned debate among its readers.

    In eleven acute and widely ranging essays, Irigaray reconsiders the question of female sexuality in a variety of contexts that are relevant to current discussion of feminist theory and practice. Among the topics she treats are the implications of the thought of Freud and Lacan for understanding womanhood and articulating feminine discourse; classic views on the significance of the difference between male and female sex organs; and the experience of erotic pleasure in men and women. She also takes up explicitly the question of economic exploitation of women; in an astute reading of Marx she shows that the subjection of woman has been institutionalized by her reduction to an object of economic exchange. Throughout Irigaray seeks to dispute and displace male-centered structures of language and thought through a challenging writing practice that takes a first step toward a woman's discourse, a discourse that would put an end to Western culture's enduring phallocentrism. Makin more direct and accessible the subversive challenge of Speculum of the Other Woman, this volume--skillfully translated by Catherine Porter with Carolyn Burke--will be essential reading for anyone seriously concerned with contemporary feminist issues.

    In A Voice and Nothing More Dolar goes beyond Derrida's idea of "phonocentrism" and revives and develops Lacan's claim that the voice is one of the paramount embodiments of the psychoanalytic object (objet a). Dolar proposes that, apart from the two commonly understood uses of the voice as a vehicle of meaning and as a source of aesthetic admiration, there is a third level of understanding: the voice as an object that can be seen as the lever of thought. He investigates the object voice on a number of different levels--the linguistics of the voice, the metaphysics of the voice, the ethics of the voice (with the voice of conscience), the paradoxical relation between the voice and the body, the politics of the voice--and he scrutinizes the uses of the voice in Freud and Kafka. With this foundational work, Dolar gives us a philosophically grounded theory of the voice as a Lacanian object-cause.

    While their extended talk took place at a particular location at a particular moment in history, much of the content is timeless and universal. After popular acclaim in Japan, the transcript now makes its first appearance in English.Topics from the Contents: The Meaning of Commitment Words or Images? Making Stories Answering Logically versus Answering Compassionately Self-Healing and Novels Marriage and 'Well-digging' Curing and Living Stories and the Body The Relationship between a Work and its Author Individuality and Universality Violence and Expression Where are We Headed?

    He challenges any single discourse on the erotic. The scope of his inquiry ranges from Emily Bronte to Sade, from St. Therese to Claude Levi-Strauss, and Dr. Kinsey; and the subjects he covers include prostitution, mythical ecstasy, cruelty, and organized war. Investigating desire prior to and extending beyond the realm of sexuality, he argues that eroticism is "a psychological quest not alien to death."