This is a fascinating history of one of the most important scientific developments of the past two centuries—dynamic psychiatry. Although much of the material is familiar, almost everyone will find new information and new facts here. Professor Ellenberger has done a tremendous amount of research, combining material from philosophy, literature, social history, and many other fields to explain the growth of psychological understanding. The first third of the book describes the 18th- and 19th-century background. Here we read about exorcists, magnetizers, hypnotists, philosophers, psychological experimenters, investigators of dreams. We see the continuing influences of the thought of successive eras—the Renaissance, the Baroque, and especially the Enlightenment and Romantic period. Four long chapters on Janet, Freud, Adler, and Jung constitute the main body of the book. Here are excellent summaries of the life and work of each. Janet, who did not establish a school, had little or no contact with the

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Blacker in Black: The Romanian Surrealist Group and Postwar Surrealism

The Discovery of the Unconscious: The History and Evolution of Dynamic Psychiatry

Plût au ciel que le lecteur, enhardi et devenu momentanément féroce comme ce qu’ il lit, trouve, sans se désorienter, son chemin abrupt et sauvage, à travers les marécages désolés de ces pages sombres et pleines de poison ; car, à moins qu’ il n’ apporte dans sa lecture une logique rigoureuse et une tension d’ esprit égale au moins à sa défiance, les émanations mortelles de ce livre imbiberont son âme comme l’ eau le sucre. Il n’ est pas bon que tout le monde lise les pages qui vont suivre ; quelques-uns seuls savoureront ce fruit amer sans danger. Par conséquent, âme timide, avant de pénétrer plus loin dans de pareilles landes inexplorées, dirige tes talons en arrière et non en avant. écoute bien ce que je te dis : dirige tes talons en arrière et non en avant, comme les yeux d’ un fils qui se détourne respectueusement de la contemplation auguste de la face maternelle ; ou, plutôt, comme un angle à perte de vue de grues frileuses méditant beaucoup, qui, pendant l’ hiver, vole puissamment à travers le silence, toutes voiles tendues, vers un point déterminé de l’ horizon, d’ où tout à coup part un vent étrange et fort, précurseur de la tempête. La grue la plus vieille et qui forme à elle seule l’ avant-garde, voyant cela, branle la tête comme une personne raisonnable, conséquemment son bec aussi qu’ elle fait p 24

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Les Chants de Maldoror

En 1947, Andre Breton a souligne combien etait heureuse la formule de ses amis de Bucarest designant « la connaissance par la meconnaissance » comme le grand mot d’ordre surrealiste. Cet appel a l’obscur nous porte en effet au cœur meme de l’infra-noir, veritable cle d’une epoque laissant battante la porte de l’angoisse. Entre 1945 et 1947, les surrealistes de Roumanie beneficient d’un court repit durant lequel leur creativite peut enfin se donner toute licence, avant que la chape de plomb st...

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« Infra-noir », un et multiple : un groupe surréaliste entre Bucarest et Paris, 1945-1947

Surrealist Art and Thought in the 1930s: Art, Politics and the Psyche

La mante religieuse

We commonly call rehgious ideology, ethical ideology, legal ideology, poli1ical ideology, CIC., SO many "world outlooks." Of course, assuming that "C do not live one of these ideologies as !he trulh (e.g. "behc,c" in God, Duty, Justice, CIC. • .), "c admu that I.he ideology we arc di9CUSSmg from a crittcal point of v1cw,cnmming it as the c1hnologist examines the m)'ths of a "primitive society," 1ha1 1hesc "world outlooks" arc largdy imaginary, i c. do not "correspond to rcalif)." Ho,.c,er, while admining Wt !he) do correspond to reality, i.e. that the) constitute an illusion, we admi1 that they do mal.c allusion to reality, and th•1 1hey need only be "in1crprcted" to disco,cr !he reality of the "orld behind their imagina11 rcprcscntauon of that ,.o,ld (ideology = 1/l,,s10,,f •llus-). There arc different types of interpretation, the most famous of which arc the "'"hanim, type, current in the cightccn1h century (God is the imaginary representation of the real King), and !he "lttrrtfffltu11," interpretation, inaugurated by !he carli<st O.urch Fathers, and revi,ed b) Feucrbach and !he thcologico­ plulosoph1cal school "hich dc,ccnds from him, e.J. !he theologian Barth (to Feuerbach, for example, God is thc essence of real Man). The essential point 151ha1 on condiuon that "c interpret !he imaginary tnnspo6ition (and inversion) of ideolog) "c arrh'e 11 the conclusion !hat in ideology "men represent their real conditions of existence 10 thcmsches in an imaginary form." 295

http://intro2waw.qwriting.qc.cuny.edu/files/2016/02/Ideology-and-Ideological-State-Apparatus_REDUCED.pdf

Ideology and Ideological State Apparatuses

The impact of new materialism on the study of rhetoric is indefinite, but one cannot deny the fact that it is having an impact. Simple but important questions, such as how new materialism differs f...

Vibrant Matter: A Political Ecology of Things

1. Mesmerism and Popular Science 2. The Mesmerist Movement 3. The Radical Strain in Mesmerism 4. Mesmerism as a Radical Political Theory 5. From Mesmer to Hugo 6. Conclusion Bibliographical Note Appendix 1. Mesmer's Propositions Appendix 2. The Milieu of Amateur Scientists in Paris Appendix 3. The Societe de l'Harmonie Universelle Appendix 4. Bergasse's Lectures on Mesmerism Appendix 5. The Emblem and Textbook of the Societes de l'Harmonie Appendix 6. An Antimesmerist View Appendix 7. French Passages Translated in the Text Index

Mesmerism and the End of the Enlightenment in France

Rabocheye Dyelo’s assertions, which we have analyzed, that the economic struggle is the most widely applicable means of political agitation and that our task now is to lend the economic struggle itself a political character, etc., express a narrow view, not only of our political, but also of our organizational tasks. The “economic struggle against the employers and the government” does not at all require an all-Russia centralized organization, and hence this struggle can never give rise to such an organization as will combine, in one general assault, all the manifestations of political opposition, protest, and indignation, an organization that will consist of professional revolutionaries and be led by the real political leaders of the entire people. This stands to reason. The character of any organization is naturally and inevitably determined by the content of its activity. Consequently, Rabocheye Dyelo, by the assertions analyzed above, sanctifies and legitimizes not only narrowness of political activity, but also of organizational work. In this case, Rabocheye Dyelo, as always, proves itself an organ whose consciousness yields to spontaneity. Yet subservience to spontaneously developing forms of organisation, failure to realise the narrowness and primitiveness of our organisational work, of our “handicraft” methods in this most important sphere, failure to realise this, I say, is a veritable ailment from which our movement suffers. It is not an ailment that comes with decline, but one, of course, that comes with growth. It is however at the present time, when the wave of spontaneous indignation, as it were, is sweeping over us, leaders and organisers of the movement, that an irreconcilable struggle must be waged against all defence of backwardness, against any legitimation of narrowness in this matter. It is particularly necessary to arouse in all who participate in practical work, or are preparing to take up that work, discontent with the amateurism prevailing among us and an unshakable determination to rid ourselves of it.

Blacker in Black: The Romanian Surrealist Group and Postwar Surrealism

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