Robert Jay Lifton – författare

This new edition of Revolutionary Immortality coincides with two interesting rediscoveries in American intellectual life—that of China and that of death. The book happens to be about both.

"Proteanism",or the protean self,describes a psychological phenomenon integral to our times. We live in a world marked by breathtaking historical change and instantaneous global communication. Our lives seem utterly unpredictable: there are few absolutes. Rather than collapsing under these threats and pulls, Robert Jay Lifton tells us, the self turns out to be remarkably resilient. Like the Greek god Proteaus, who was able to change shape in response to crisis, we create new psychological combinations, immersing ourselves in fresh and surprising endeavors over our lifetimes.

Informed by Erik Erikson's concept of the formation of ego identity, this book, which first appreared in 1961, is an analysis of the experiences of fifteen Chinese citizens and twenty-five Westerners who underwent ""brainwashing"" by the Communist Chinese government. Robert Lifton constructs these case histories through personal interviews and outlines a thematic pattern of death and rebirth, accompanied by feelings of guilt, that characterizes the process of ""thought reform."" In a new preface, Lifton addresses the implications of his model for the study of American religious cults.

In Japan, ""hibakusha"" means ""the people affected by the explosion""--specifically, the explosion of the atomic bomb in Hiroshima in 1945. In this classic study, winner of the 1969 National Book Award in Science, Lifton studies the psychological effects of the bomb on 90,000 survivors. He sees this analysis as providing a last chance to understand--and be motivated to avoid--nuclear war. This compassionate treatment is a significant contribution to the atomic age.

In The Broken Connection, Robert Jay Lifton, one of America's foremost thinkers and preeminent psychiatrists, explores the connections between death and life, the psychiatric disorders that arise from these connections, and the advent of the nuclear age which has jeopardized any attempts to ensure the perpetuation of the self beyond death.

When the Berlin Wall fell in 1989, Westerners watched those who had survived the era of Soviet trauma emerge into what we hoped would be the exhilarating light of freedom. What we have witnessed, however, is a slow and painful process of progression and regression, of hope and disillusionment, of unexpected psychological barriers: invisible walls that block the progress we had hoped for. In Beyond Invisible Walls, East European therapists, themselves, draw a compelling picture of the waves of trauma that their people endured, the institutions of trauma that remained well after Stalin's era, and their impact on survivors and their families. They describe the psychological remnants of those years: walls that confine people by unconsciously preserving old adaptations to political terror, walls that divide one part of the mind from another, and walls that rise between one generation and the next. These therapists' stories allow us a striking glimpse into how patients' trauma evokes the therapists' own wounds; how both speaker and empathic listener find their way to a healing process, how the two begin to dismantle these invisible walls.

When the Berlin Wall fell in 1989, Westerners watched those who had survived the era of Soviet trauma emerge into what we hoped would be the exhilarating light of freedom. What we have witnessed, however, is a slow and painful process of progression and regression, of hope and disillusionment, of unexpected psychological barriers: invisible walls that block the progress we had hoped for. In Beyond Invisible Walls, East European therapists, themselves, draw a compelling picture of the waves of trauma that their people endured, the institutions of trauma that remained well after Stalin's era, and their impact on survivors and their families. They describe the psychological remnants of those years: walls that confine people by unconsciously preserving old adaptations to political terror, walls that divide one part of the mind from another, and walls that rise between one generation and the next. These therapists' stories allow us a striking glimpse into how patients' trauma evokes the therapists' own wounds; how both speaker and empathic listener find their way to a healing process, how the two begin to dismantle these invisible walls.

Over his long career as witness to an extreme twentieth century, National Book Award-winning psychiatrist, historian, and public intellectual Robert Jay Lifton has grappled with the profound effects of nuclear war, terrorism, and genocide. Now he shifts to climate change, which, he writes, 'presents us with what may be the most demanding and unique psychological task ever required of humankind,' what he describes as the task of mobilising our imaginative resources toward climate sanity. A profound, hopeful, and timely call for an emerging new collective consciousness to combat climate change.

Robert Jay Lifton, the National Book Award-winning psychiatrist, historian, and public intellectual, proposes a radical idea: that the psychological relationship between extremist political movements and fanatical religious cults may be much closer than anyone thought. Exploring the most extreme manifestations of human zealotry, Lifton highlights an array of leaders - from Mao to Hitler to the Japanese apocalyptic cult leader Shoko Asahara to Donald Trump - who have sought the control of human minds and the ownership of reality.

From the National Book Award winner, a powerful and timely rumination on how we can draw on historical examples of “survivor power” to understand the upheaval and death caused by the COVID-19 pandemic—and collectively heal"Lifton shows us why we must confront reality in order to save democracy." —Peter Balakian, Pulitzer Prize–winning author of Ozone JournalIn this moving and ultimately hopeful meditation on the psychological aftermath of catastrophe, award-winning psychiatrist Robert Jay Lifton calls forth his life’s work to show us how to cope with the lasting effects and legacy of the COVID-19 pandemic. The result is a thought-provoking examination of life in the face of COVID-19 from one of the most profound thinkers of our time.When the people of Hiroshima experienced the unspeakable horror of the atomic bombing, they responded by creating an activist “city of peace.” Survivors of the Nazi death camps took the lead in combating mass killing of any kind and converted their experience into art and literature that demonstrated the resilience of the human spirit. Drawing on the remarkably life-affirming responses of survivors of such atrocities, Lifton, “one of the world’s foremost thinkers on why we humans do such awful things to each other” (Bill Moyers), shows readers how we can carry on and live meaningful lives even in the face of the tragic and the absurd.Surviving Our Catastrophes offers compelling examples of “survivor power” and makes clear that we will not move forward by denying the true extent of the pandemic’s destruction. Instead, we must truly reckon with COVID-19’s effects on ourselves and society—and find individual and collective forms of renewal.

From the National Book Award winner, a powerful and timely rumination that ”cuts through the existential fog to reveal something like hope” (The Washington Post)In this moving and ultimately hopeful meditation on the psychological aftermath of catastrophe, award-winning psychiatrist Robert Jay Lifton shows us how to cope with the lasting effects and legacy of the COVID-19 pandemic.When the people of Hiroshima experienced the unspeakable horror of the atomic bombing, they responded by creating an activist “city of peace.” Survivors of the Nazi death camps took the lead in combating mass killing of any kind and converted their experience into art and literature that demonstrated the resilience of the human spirit. Drawing on the remarkably life-affirming responses of survivors of such atrocities, Lifton, “one of the world’s foremost thinkers on why we humans do such awful things to each other” (Bill Moyers), shows readers how we can carry on and live meaningful lives even in the face of the tragic and the absurd. Now in paperback with a new epilogue by the author, Surviving Our Catastrophes offers compelling examples of “survivor power” and makes clear that we will not move forward by forcing the pandemic into the rearview mirror. Instead, we must truly reckon with COVID-19’s effects on ourselves and society—and find individual and collective forms of renewal.

A “fresh perspective” (Kirkus Reviews) on the psychology of zealotry, from a National Book Award winner and a leading authority on the nature of cults, political absolutism, and mind controlIn this unique and important volume Robert Jay Lifton, the National Book Award–winning psychiatrist, historian, and public intellectual, proposes a radical idea: that the psychological relationship between extremist political movements and fanatical religious cults may be much closer than anyone thought. Exploring the most extreme manifestations of human zealotry, Lifton highlights an array of leaders—from Mao to Hitler to the Japanese apocalyptic cult leader Shōkō Asahara to Donald Trump—who have sought the control of human minds and the ownership of reality. Lifton has been called “one of the world’s foremost thinkers on why we humans do such awful things to each other” (Bill Moyers) and his pioneering concept of the “Eight Deadly Sins” of ideological totalism—originally devised to identify “brainwashing” (or “thought reform”) in political movements—has been widely quoted in writings about cults and embraced by members and former members of religious cults seeking to understand their experiences.In Losing Reality Lifton makes clear that the apocalyptic impulse—that of destroying the world in order to remake it in purified form—is not limited to religious groups but is prominent in extremist political movements such as Nazism and Chinese Communism, and also in groups surrounding Donald Trump, showing how this destructive desire ultimately reached its apotheosis in the January 6 Capitol insurrection. Lifton applies his concept of “malignant normality” to Trump’s efforts to render his destructive falsehoods a routine part of American life. But Lifton nevertheless sees the human species as capable of “regaining reality” through our “protean” psychological capacities and our ability to serve as “witnessing professionals.” Lifton weaves together some of his finest work with extensive new commentary to provide vital understanding of our struggle with mental predators. Losing Reality is a book not only of stunning scholarship, but also of increasing relevance for these troubled times.