Robert Jay Lifton – författare

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.

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.

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.

The unique human awareness of our own mortality enables us to ensure our perpetuation beyond death through our impact on others. This continuity of life has been profoundly shaken by the advent of wars of mass destruction, genocide, and the ever-present threat of nuclear annihilation. In The Broken Connection, Robert Jay Lifton, one of America's foremost thinkers and preeminent psychiatrists, explores the inescapable 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.

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.

As a preeminent intellectual and a political activist, Robert Jay Lifton helped found the field of psychohistory. In this moving memoir, he will describe a life of hopeful witness, of looking into the abyss of twentieth-century tragedy in order to see beyond it. Robert Jay Lifton is a man of conscience who, as a psychiatrist immersed in history, has devoted his life to probing some of the darkest moments of the last half of the twentieth century. In Witness to an Extreme Century, Lifton offers a memoir that, while peering into history’s wounds, comes away seeing well beyond the bleak surface to something eternally hopeful about the human spirit. His life’s work has added enormously to our understanding of human behavior. He has hurled himself into the most appalling historical episodes of the mid-twentieth century, including those involving victims of Chinese mind control, survivors of the Hiroshima atomic bomb, Vietnam veterans, and genocidal Nazi doctors. Lifton has led one of the most intellectually vital lives of the late twentieth century and beyond. He writes not only about his witness to the consequences of cruelty and destructiveness but also to individual and collective resilience, to the human capacity to recover and re-create versions of oneself and the world. Witness to an Extreme Century will appeal to anyone who is concerned about our times, the human potential for evil, and our capacity to overcome it.

On a fateful day in the spring of 1954 Robert Jay Lifton, a young American psychiatrist just discharged from service in the Korean War, decided to stay in Hong Kong rather than return home—changing his life plans entirely—so that he could continue work that had enthralled him, interviewing people subjected to Chinese thought reform. He had plunged into uncharted territory in probing the far reaches of the human psyche, as he would repeatedly in the years ahead, and his Hong Kong research provided the first understanding of the insidious process that came to be known as brainwashing. From that day in Hong Kong forward, Lifton has probed into some of the darkest episodes of human history, bearing his unique form of psychological witness to the sources and consequences of collective violence and trauma, as well as to our astonishing capacity for resilience. In this long-awaited memoir, Lifton charts the adventurous and constantly surprising course of his fascinating life journey, a journey that took him from what a friend of his called a “Jewish Huck Finn childhood” in Brooklyn to friendships with many of the most influential intellectuals, writers, and artists of our time—from Erik Erikson, David Riesman, and Margaret Mead, to Howard Zinn and Kurt Vonnegut, Stanley Kunitz, Kenzaburo Oe, and Norman Mailer. In his remarkable study of Hiroshima survivors, he explored the human consequences of nuclear weapons, and then went on to uncover dangerous forms of attraction to their power in the spiritual disease he calls nuclearism. During riveting face-to-face interviews with Nazi doctors, he illuminated the reversal of healing and killing in ordinary physicians who had been socialized to Nazi evil. With Vietnam veterans he helped create unprecedented “rap groups” in which much was revealed about what we now call post-traumatic stress disorder, helping veterans draw upon their experience for valuable, even prophetic, insights about atrocity and war. As a pioneer in psychohistory, Lifton’s encounters with the consequences of cruelty and destructiveness led him to become a passionate social activist, lending a powerful voice of conscience to the suppressed truths of the Vietnam War and the dangers of nuclear weapons. Written with the warmth of spirit—along with the humor and sense of absurdity—that have made Lifton a beloved friend and teacher to so many, Witness to an Extreme Century is a moving and deeply thought-provoking story of one man’s extraordinary commitment to looking into the abyss of evil in order to help us move beyond it.

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.

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.

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.

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 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.