Giosuè Ghisalberti – författare
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14 produkter
14 produkter
Freud, the Contemporary Super-ego, and Western Morality
An Essay on Psychopolitics
Häftad, Engelska, 2023
555 kr
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Freud, the Contemporary Super-ego, and Western Morality traces the origins of the relationship between the morality of the super-ego and the destructive impulse of the death drive in the liberal democracies of the 21st century.Giosuè Ghisalberti begins by refuting the analysis by contemporary social theorists of the phenomenon described as "the return of the religious," presenting instead a comprehensive set of ideas as outlined by Freud in the writings of the 1920s and the analysis of a contemporary theological-political unconscious. Ghisalberti argues that the psyche of the liberal West has regressed to an infantile and primitive present, driven by an unconscious hostility towards the Oedipus complex and, more comprehensively, to Western civilization as a whole. The book re-examines Freud’s psychoanalytic ideas on the nature of obsessions, interpreted first from the murder of the primal father in Totem and Taboo, and turns to his grounding ideals of intelligence, creativity, and freedom as the affirmation of the coming-to-be-human in modernity. Freud, the Contemporary Super-ego, and Western Morality will be of great interest to psychoanalysts in practice and in training. It will also be key reading for academics and scholars of psychoanalytic studies, philosophy, political theory and the humanities.
Freud, the Contemporary Super-ego, and Western Morality
An Essay on Psychopolitics
Inbunden, Engelska, 2023
2 061 kr
Skickas inom 10-15 vardagar
Freud, the Contemporary Super-ego, and Western Morality traces the origins of the relationship between the morality of the super-ego and the destructive impulse of the death drive in the liberal democracies of the 21st century.Giosuè Ghisalberti begins by refuting the analysis by contemporary social theorists of the phenomenon described as "the return of the religious," presenting instead a comprehensive set of ideas as outlined by Freud in the writings of the 1920s and the analysis of a contemporary theological-political unconscious. Ghisalberti argues that the psyche of the liberal West has regressed to an infantile and primitive present, driven by an unconscious hostility towards the Oedipus complex and, more comprehensively, to Western civilization as a whole. The book re-examines Freud’s psychoanalytic ideas on the nature of obsessions, interpreted first from the murder of the primal father in Totem and Taboo, and turns to his grounding ideals of intelligence, creativity, and freedom as the affirmation of the coming-to-be-human in modernity. Freud, the Contemporary Super-ego, and Western Morality will be of great interest to psychoanalysts in practice and in training. It will also be key reading for academics and scholars of psychoanalytic studies, philosophy, political theory and the humanities.
487 kr
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Sigmund Freud on the Way to Paris, 1873–1885 poses a question: where does psychoanalysis begin?Giosuè Ghisalberti considers how Freud’s own development – in terms of both his formal education and his personal growth – influenced the development of psychoanalysis. Rather than a beginning to psychoanalysis, this book instead traces four convergent influences: one, the nature of Freud’s “Jewishness” as determined by the Hebrew language, the Torah, and the man Moses; two, his interdisciplinary scientific studies in medicine, laboratory research, and clinical internship; three, the foundational aspect of Anna O.’s illness; and four, the time he spent in Paris observing hysterics at the Salpêtrière hospital. Rather than a beginning to psychoanalysis, the book instead traces several influences, beginning with the “archaic heritage” he drew from an ancient culture as he presented it in the third and last part of Moses and Monotheism.Sigmund Freud on the Way to Paris, 1873–1885 will be of great interest to students and scholars of psychoanalysis, the humanities, and the material sciences looking to trace four origins of psychoanalysis.
2 122 kr
Skickas inom 10-15 vardagar
Sigmund Freud on the Way to Paris, 1873–1885 poses a question: where does psychoanalysis begin?Giosuè Ghisalberti considers how Freud’s own development – in terms of both his formal education and his personal growth – influenced the development of psychoanalysis. Rather than a beginning to psychoanalysis, this book instead traces four convergent influences: one, the nature of Freud’s “Jewishness” as determined by the Hebrew language, the Torah, and the man Moses; two, his interdisciplinary scientific studies in medicine, laboratory research, and clinical internship; three, the foundational aspect of Anna O.’s illness; and four, the time he spent in Paris observing hysterics at the Salpêtrière hospital. Rather than a beginning to psychoanalysis, the book instead traces several influences, beginning with the “archaic heritage” he drew from an ancient culture as he presented it in the third and last part of Moses and Monotheism.Sigmund Freud on the Way to Paris, 1873–1885 will be of great interest to students and scholars of psychoanalysis, the humanities, and the material sciences looking to trace four origins of psychoanalysis.
357 kr
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531 kr
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278 kr
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410 kr
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1 386 kr
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This book on Alain Badiou’s philosophy begins with a central theme: the attempt to trace how Badiou has replaced the tradition of critical theory and negation with an affirmative support of his four generic procedures (art, science, love, and art) as inseparable from his revitalization of both the subject and the concept of truth.
1 386 kr
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This book on Alain Badiou’s philosophy begins with a central theme: the attempt to trace how Badiou has replaced the tradition of critical theory and negation with an affirmative support of his four generic procedures (art, science, love, and art) as inseparable from his revitalization of both the subject and the concept of truth.
1 280 kr
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?This book examines Nietzsche’s early writings on education, paying particular attention to his thought on scholarship and teaching.
1 280 kr
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This book examines Nietzsche’s early writings on education, paying particular attention to his thought on scholarship and teaching. Giosuè Ghisalberti examines Nietzsche’s view of himself as a teacher in the broader context of his reflections on scholarship and philology, and puts Nietzsche’s examination into conversation with prominent themes in his later philosophy (including morality, truth, and language). The book is to be read as an assessment of our social predicament, in and out of the university. “We Scholars” According to Nietzsche develops ideas on our contemporary world most especially in institutions of higher learning and how morality is proving to be inimical to freedom.
668 kr
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Does Jesus remain concealed by the very traditions intended to portray him? History and theology define Jesus to be a 1st-century Galilean or the son of God, a man limited by his time and place or exalted as the Messiah and Christ. He has been recognized as a Jewish rabbi or the prophet of a coming apocalypse. The quest for the historical Jesus and theology’s Christ of faith may both be essential and undeniable in the history of scholarship. Secular historians and the Christian church have made their claims. Jesus’ self-conception, however, has been neglected, his consciousness largely ignored. A new interpretation of the gospels presents Jesus as a unprecedented human being who will "utter things which have been kept secret from the foundation of the world" (Matt. 13:35) and make their meanings significant for the here and now. Jesus’ life from the virgin birth to the resurrection can neither be reduced to history’s scepticism nor theology’s affirmation. Is it possible to re-imagine the life and words of Jesus? He reveals himself to be a "first-born" who makes possible the second act of creation for every individual no less than for the social world.
Del 23 - Treffpunkt Philosophie
Nietzsche and the Self-Revelations of a Martyr
Inbunden, Engelska, 2022
635 kr
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The project examines the reasons for the many philosophical difficulties, and the failures, that Nietzsche sensed when he had concluded The Birth of Tragedy. The subsequent philosophical decision he made, on the way to reconceiving the classical ideas of tragedy, destiny, and martyrdom, allowed him to begin to conceive of what he would identify as a thinking devoted to affirmation. Everything he commits himself to writing after 1872, including the unpublished notes on myth from the Philosophenbuch, is a response to the disillusionment of his belief in Dionysos and the false promise of tragic affirmation. The Greek god had become a problem and an obstacle. Sustaining him, as a philosophical idea, was going to prove to be highly mixed; the struggle would become relentless. The Greek god is, in many ways, impossible to believe in as an ideal, in antiquity or for the present; and for a specific reason: the connection between the institution of the Dionysian festival and the religious ritual of sacrifice could not be ignored by Nietzsche. His sense of a "Dionysian nausea" has been overlooked. Tragedy and sacrifice are a binding relation in the Greek polis. Nietzsche seems to recognize the fact and commits himself to directly confronting the tragedy/sacrifice relation in all his subsequent works and with the intent on being a unique, individual resource for the truth of his self-revelations. He identifies himself with a new conception of the martyr (the witness) in order to provide an alternative to the classical martyr as the victim of violence and death and who, moreover, is executed by the state. Socrates and Jesus are omni-present for him. Nietzsche presents himself as new world-historical alternative and the self-revelations of a witness for the individuals he will often call (especially in Thus Spoke Zarathustra) his friends and neighbours and disciples. Is the whole of his philosophical enterprise successful? Do his self-revelations lead to the creation of the free spirit and therefore give him some assurance about the future of his legacy? Or does his commitment to the eternal recurrence, for example, lead him to a terrible realization? The study presents the force of Nietzsche’s thought as he created the resources, which he hoped could be effectively transferred to a reader, to begin to create an affirmative reality he defines from out of the fullness of the free spirit and the philosopher.