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In 1926, Freud famously conjectured that the human ego defense of repression against an internal instinctual threat evolved from the animal motor defense of flight from an external predatory threat. Studies over the past 50 years mainly in rodents have investigated the neurobiology of the fight-or-flight reflex to external threats, which activates the emergency alarm system in the dorsal periaqueductal gray (dPAG), the malfunction of which appears likely in panic and post-traumatic stress disorders, but perhaps also in some "non-emergent" conditions like social anxiety and "hysterical" conversion disorder. Computational neuroscience studies in mice by Reis and colleagues have revealed unprecedented insights into the dPAG-related neural mechanisms underlying these evolutionarily honed emergency vertebrate defensive functions (e.g., explore, risk assessment, escape, freeze). A psychoanalytic interpretation of the Reis studies demonstrates that Freud's 1926 conjecture is confirmed, and that internal instinctual threats alone can also set off the dPAG emergency alarm system, which is regulated by 5-HT1A and CRF-1 receptors. Consistent with current psychoanalytic and neurobiologic theories of panic, several other of the primitive components of the dPAG alarm system may also have relevance for understanding of the unconscious determinants of impaired object relationships (e.g., avoidance distance). These dPAG findings reveal (1) a process of "evolution in situ ," whereby a more sophisticated dPAG ego defense is seen evolving out of a more primitive dPAG motor defense, (2) a dPAG location for the phylogenetically ancient kernel of Freud's Ego and Id, and (3) a Conscious Id theory that has been conclusively invalidated. [ABSTRACT FROM AUTHOR]

This article provides a way to think through the division between religious and secular approaches to contemporary society through the use of rival myths. Myths are narrative structures that invite the interplay of language and the imagination, resulting in the creation of virtual realities and social imaginaries. Strong virtual realities were once premised on myths that guided the imagination to embrace an openness to mystery and the unknowable; however, current technological culture is predicated on a closed imagination that has led to worldwide despair. Religion was originally grounded in the virtual reality inspired by language and the capacity of language to distill and extract the "virtual" from the real. The ability of language to create a virtual reality created the capacity to think of a soul, as well as destinations for the soul. In the twentieth century, Freud found that the notion of "God" that was created had become problematic for humans and so created a modern myth that would provide a secular substitute. After providing a close reading of Freud's governing myth for modern culture, showing how it inspires the imagination and the ways in which it falls short, this article concludes with an alternative myth—that of the Invisible City—proposed to inspire faith, hope, and love in our modern world. My approach relies on a depth psychological framework, which was formed to interrogate the nature of reality (relative to individuals and culture) at the intersection of myth, religion, language, and imagination. Throughout, I use a hermeneutic methodology, which is consistent with the initial mode of depth psychological exploration as well as the central role language plays in revealing the truth of a reality. This orientation enables an exploration of a deeper sense of virtual realities than what is deployed through current technology. [ABSTRACT FROM AUTHOR]

Freud chose the myth of Oedipus as the foundation for his understanding of human development, obedience to the law, and his theory of civilization, and he wrote that he saw no psychological value in analyzing the expulsion of Adam and Eve from the Garden of Eden. Drawing on biblical interpretation, the Kabbalah, and the work of C. G. Jung, it is argued that Adam and Eve's transgression serves as an archetype for an "Eden Complex" that provides a broad and useful paradigm for understanding the dynamics of individual development, parent–child conflict, morals and values, and both psychotherapeutic and societal change. [ABSTRACT FROM AUTHOR]

Introduction: It has long been argued that there are dream metaphors which express waking-life experiences indirectly. Most of empirical evidence concerning this topic was in a qualitative way, while few studies explored the topic in a quantitative way. Under this background, we investigated whether dreaming of the typical theme 'being chased or pursued' was a metaphorical expression for waking-life experiences related to 'negative relationships with others'. Methods: One hundred and sixty participants reported their waking-life experiences and dreams for a single day. Following this, two external judges rated whether there were any elements related to 'negative relationships with others' in both waking-life experiences and dreams. In addition, the judges assessed if there was any content related to 'being chased or pursued' in both waking-life experiences and dreams. Results: The frequency of dreaming of 'negative relationships with others' was higher than the frequency of the same topic in waking-life experiences, which in turn was higher than the frequency of typical theme dreaming of 'being chased or pursued'. In addition, 'negative relationships with others' in waking-life experiences were correlated with both dreaming of 'being chased or pursued', and 'negative relationships with others' in dreams. Conclusion: These results suggested that the typical theme 'being chased or pursued' in dreams may represent some waking-life experiences metaphorically. In addition, the results support the threat simulation theory of dreaming, which suggests that threatening events in waking life increase the possibility of threatening events in dreams. [ABSTRACT FROM AUTHOR]

In the previous century, Sigmund Freud developed a method called psychoanalysis. By analyzing dreams, exploring the unconscious processes of the mind, and practicing the free association method, he came up with theories about human nature. According to Freud, powerful instinctual drives govern individuals and masses. He was called the archeologist of mind and argued that these primitive drives are remnants of the human's animalistic past. If not repressed and controlled, they would have led societies into destruction and chaos. The article offers a historical overview and reflects on how authorities used psychoanalytic and scientific findings on group behavior to manipulate and control masses and eventually, to foster consumerism. The article also discusses the reasons why the Freudian theory of repression, initially serving the system of power, gradually failed to do so and thus, discusses the historical context that explains the transition into the ideology of the liberated self to serve financial purposes. Finally, the article suggests that consumerism, governing many contemporary societies, is a political ideology, not much different from types of mass control generally associated with totalitarianism. [ABSTRACT FROM AUTHOR]

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This article forms part of a series on "openness," "non-linearity," and "embodiedhealth" in the post-physical, informational (virtual) era of society. This is vital given that the threats posed by advances in artificial intelligence call for a holistic, embodied approach. Typically, health is separated into different categories, for example, (psycho)mental health, biological/bodily health, genetic health, environmental health, or reproductive health. However, this separation only serves to undermine health; there can be no separation of health into subgroups (psychosomatics, for example). Embodied health contains no false divisions and relies on "optimism" as the key framing value. Optimism is only achieved through the mechanism/enabling condition of openness. Openness is vital to secure the embodied health for individuals and societies. Optimism demands that persons become active participants within their own lives and are not mere blank slates, painted in the colors of physical determinism (thus a move away from nihilism-which is the annihilation of freedom/autonomy/ quality). To build an account of embodied health, the following themes/aims are analyzed, built, and validated: (1) a modern re-interpretation and validation of German idealism (the crux of many legal-ethical systems) and Freud; (2) ascertaining the bounded rationality and conceptual semantics of openness (which underlies thermodynamics, psychosocial relations, individual autonomy, ethics, and as being a central constitutional governmental value for many regulatory systems); (3) the link between openness and societal/individual embodied health, freedom, and autonomy; (4) securing the role of individualism/ subjectivity in constituting openness; (5) the vital role of nonlinear dynamics in securing optimism and embodied health; (6) validation of arguments using the methodological scientific value of invariance (generalization value) by drawing evidence from (i) information and computer sciences, (ii) quantum theory, and (iii) bio-genetic evolutionary evidence; and (7) a validation and promotion of the inalienable role of theoretic philosophy in constituting embodied health, and how modern society denigrates embodied health, by misconstruing and undermining theoretics. Thus, this paper provides and defends an up-to-date non-physical account of embodied health by creating a psychophysical-biological-computational-philosophical construction. Thus, this paper also brings invaluable coherence to legal and ethical debates on points of technicality from the empirical sciences, demonstrating that each field is saying the same thing. [ABSTRACT FROM AUTHOR]

This essay uses Freudian–Lacanian psychoanalytic theory to interpret Hassan Blasim's short story "The Nightmares of Carlos Fuentes". Blasim's story depicts the psychological struggles of an Iraqi emigrant relating to his embattled sense of belonging in a Dutch society due to the recurrent nightmares of his "traumatic" past. It challenges his assimilationist fantasies. I develop Lacan's idea of ontological lack as a structural susceptibility that is exacerbated by actual experiences of trauma to underline how racialized refugees from the war-torn global South are doubly vulnerable to experiencing subjective dehiscence between their efforts to forget past war traumas and the challenges of assimilating into (white) host nations. This essay uses Blasim's story to illustrate a serious psychological issue experienced by racialized minority subjects in white/European host countries. [ABSTRACT FROM AUTHOR]

Sigmund Freud's theory posits that the essence of content analysis lies in uncovering the unconscious perceptions or cognitions embedded within a text. This endeavor finds its academic grounding within the discipline of psychology of art, where the underlying goals, values, cultural influences, and tendencies of creators or creations are scrutinized. Particularly within the cinematic domain, filmmakers are tasked with unraveling the intricacies of conveying meanings and messages through the nuanced language of cinema. In the latter half of the 20th century, content analysis has risen to prominence as a predominant research approach in both psychology and art studies. This study endeavors to apply qualitative content analysis (QCA) to the realm of cinema. Drawing upon Freud's psychoanalytic theory, specifically emphasizing the concept of personality, the research focuses on three seminal films by Alfred Hitchcock (Rope, Psycho, and Vertigo). Freud's theoretical framework is chosen for its influence on character development in cinema and its pioneering contributions to psychoanalysis, particularly in symbolism and personality theory. The selection of Hitchcock's films for case studies is deliberate, as they aptly showcase the centrality of character and delve into profound psychological dimensions. Personality emerges as the linchpin concept, seamlessly bridging Freud's psychoanalytic theory with the narrative intricacies of Hitchcock's films. The research methodology employs a nonrandom sampling strategy, guided by thematic and narrative proximity, alongside analytical indicators derived from Freud's theoretical constructs. The research methodology encompasses various analytical components, including analysis units, meaning units, content areas, and analytical categories. These components are meticulously selected through an exploratory approach, leveraging both traditional library resources and contemporary audio-visual materials. The findings of the study underscore a multifaceted analysis, encompassing the exploration of latent content, identification of primary characters, delineation of meaningful narrative sequences, and elucidation of primary thematic elements, notably instincts and anxiety. This approach ensures a deep and thorough understanding of the material. Furthermore, the research delineates two core content areas within Freud's theoretical framework: personality structure and personality levels. These delineations serve to deepen our understanding of the interplay between psychoanalytic theory and cinematic narrative, offering valuable insights into the rich tapestry of human experience depicted on the silver screen. The division of research results into descriptive and inferential parts adds another layer of depth. Based on this, the meaning units, which represent the primary scenes featuring the main characters, account for 18.42 minutes (72.52%) of the entire film in Rope, 49.59 minutes (49.45%) in Psycho, and 102.08 minutes (79.75%) in Vertigo. Therefore, the main character's presence as a meaning unit is most prominent in the film Vertigo. In short, this includes introducing main characters and analyzing how often they appear in the film, which helps analyze the content. The main themes found in analyzing these films are instincts, including themes of life and death, and anxiety, which includes real, emotional, and moral aspects. By incorporating these diverse elements, the research provides a holistic view of the psychological underpinnings in Hitchcock's works, offering a profound understanding of the characters' motivations and the films' overarching themes. [ABSTRACT FROM AUTHOR]

This article analyzes the interpretation of sexual dreams in Artemidorus' onirocriticism through the perspective of Michel Foucault, with comparative references to Freud's dream interpretation. It observes how Foucault links Artemidorus' onirocriticism to “care of the self,” shifting the focus from desire to pleasure. The transformation of dreams into techniques of existence and sexual ethics is discussed, emphasizing the regulatory and formative role of dreams in the subject's life. Foucault identifies three modalities of sexual relations in dreams - in accordance with the law, contrary to the law, and complex family relations - and their juridical-moral implications. The article outlines how these interpretations shape the social and moral conduct of dreaming subjects, connecting to the genealogy of sexual norms and historical ethos. [ABSTRACT FROM AUTHOR]

Copyright of Comparative Literature / Primerjalna Književnost is the property of Slovenian Comparative Literature Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This research uncovers the Gothic elements interwoven with the Sublime in the maritime context of Herman Melville's "Moby Dick". Using Freud's psychoanalytical frameworks, the study examines the novel's sublime aspects and the psychological depths they signify. It draws on Lacan's and Burke's theories on the conscious and unconscious mind and the contrast between the beautiful and the sublime. These elements suggest deeper insights into Melville's psyche, with characters like Ishmael reflecting his narrative. The conclusion posits "Moby Dick" as an intricate interlacing of Gothic and sea-faring motifs that penetrate the human psyche, set against the ocean's expanse. The narrative aboard the Pequod encapsulates the collective human psyche, presenting a tableau of collective yearnings, fears, and fixations. The enigmatic Moby Dick stands as a symbol of nature's grandeur and humanity's relentless pursuit of the unfathomable, with otherworldly occurrences enhancing the story's spectral quality. The story's heart lies in the psychological journey, mainly through Ahab's quixotic quest for the whale, a metaphor for the human penchant for chasing the unreachable. The narrative is laden with symbolism, with the whale as the centerpiece of nature's wonder and the human quest for meaning. The plot navigates through moral ambiguities and deceit, providing depth to its characters. Themes of isolation and desolation are woven into the dangerous yet mesmerizing whaling backdrop, rendering a narrative rich in complexity and allure. [ABSTRACT FROM AUTHOR]

Aspects of hypnosis and its application in psychotherapy, psychosomatics and medicine are examined and contextualized in the 250-year history of hypnosis. Imagination as an essential element of hypnotic treatments appeared as early as 1784 as an argument rejecting the theory of animal magnetism of Franz Anton Mesmer. In somnambulism of German romanticism, another proto-form of hypnosis after 1800, concepts of the mind–body problem were dealt with, which still characterize the understanding of unconscious mental processes today. Hypnosis was at the beginning of psychoanalysis, but was not pursued further by Sigmund Freud from 1900 onwards. Nevertheless, there were some hypnoanalytical approaches in the 20th century, as well as attempts to integrate hypnosis into behavior therapy. Techniques of imagination and relaxation combine both; in particular findings from cognitive psychology explain processes of both hypnosis and cognitive behavioral therapy. The influence of social psychology brought a new perspective to the debate about the nature of hypnosis, which continues to this day: is hypnosis to be understood as a special state of consciousness or is it a completely normal, mundane interaction? The experiments that were carried out to support one side or the other were also dependent on the hypnotizability of the subjects involved, as the more difficult hypnotic phenomena such as paralysis, hallucinations or identity delusions can only be demonstrated by highly hypnotizable subjects. The fact that these are not mere compliance reactions has now been proven by many studies using imaging techniques. But even those who are moderately hypnotizable benefit from hypnosis rituals. Variables postulated by socio-cognitive hypnosis researchers, such as motivation and expectation, are relevant, as is a good “hypnotic rapport.” Practical application of hypnotherapy today is characterized by the innovative techniques and strategies developed by Milton H. Erickson. Research into the effectiveness of hypnosis in the field of psychotherapy and psychosomatics still leaves much to be done. The situation is different in the field of medical hypnosis, where there are considerably more studies with a satisfactory design and verifiable effects. However, the impact in practical application in everyday medical practice is still low. Newer developments such as virtual reality and artificial intelligence are being looked at with critical interest. [ABSTRACT FROM AUTHOR]

Background: Social media bring not only benefits but also downsides, such as addictive behavior. While an ambivalent closed insecure attachment style has been prominently linked with internet and smartphone addiction, a similar analysis for social media addiction is still pending. This study aims to explore social media addiction, focusing on variations in attachment style, mental distress, and personality between students with and without problematic social media use. Additionally, it investigates whether a specific attachment style is connected to social media addiction. Methods: Data were collected from 571 college students (mean age = 23.61, SD = 5.00, 65.5% female; response rate = 20.06%) via an online survey administered to all enrolled students of Sigmund Freud PrivatUniversity Vienna. The Bergen Social Media Addiction Scale (BSMAS) differentiated between students addicted and not addicted to social media. Attachment style was gauged using the Bielefeld Partnership Expectations Questionnaire (BFPE), mental distress by the Brief Symptom Inventory (BSI-18), and personality by the Big Five Inventory (BFI-10). Results: Of the total sample, 22.7% of students were identified as addicted to social media. For personality, it was demonstrated that socially media addicted (SMA) students reported significantly higher values on the neuroticism dimension compared to not socially media addicted (NSMA) students. SMA also scored higher across all mental health dimensions—depressiveness, anxiety, and somatization. SMA more frequently exhibited an insecure attachment style than NSMA, specifically, an ambivalent closed attachment style. A two-step cluster analysis validated the initial findings, uncovering three clusters: (1) secure attachment, primarily linked with fewer occurrences of social media addiction and a lower incidence of mental health problems; (2) ambivalent closed attachment, generally associated with a higher rate of social media addiction and increased levels of mental health problems; and (3) ambivalent clingy attachment, manifesting a medium prevalence of social media addiction and a relatively equitable mental health profile. Conclusions: The outcomes are aligned with previous research on internet and smartphone addiction, pointing out the relevance of an ambivalent closed attachment style in all three contexts. Therapeutic interventions for social media addiction should be developed and implemented considering these findings. [ABSTRACT FROM AUTHOR]

This review provided a comprehensive examination of various theories that attempt to explain hypnosis, focusing on the interplay between conscious and unconscious processes. We conducted a thorough analysis of key theories, from historical origins to recent models centered on cognition, social factors, and attributions. A central theme emerged: the critical role of the unconscious as a "gatekeeper" that modulates and guides the hypnotic experience. This notion appears in various forms across many theories, with the unconscious actively shaping and regulating the flow of information between conscious and unconscious realms during hypnosis. Understanding this dynamic interplay is crucial for comprehending the complex nature of hypnosis. The synthesized view of the unconscious as a "gatekeeper" offers a framework for integrating insights from diverse perspectives and highlights the centrality of unconscious processes in shaping hypnotic phenomena. Future research should further investigate the mechanisms of this unconscious "gatekeeper" role and its impact on hypnosis. [ABSTRACT FROM AUTHOR]

Impostors, confidence artists, and artful deceivers seem to have achieved a strange kind of popularity and even prestige in our contemporary political landscape, for reasons that remain elusive, especially given how harmful and socially unwanted such behaviors ostensibly are. Herman Melville's 1857 novel, The Confidence-Man: His Masquerade, helps us shift our perspective on this seemingly irrational phenomenon because it points out how being susceptible to dupery is linked to the enjoyment of fiction itself. This insight also highlights the importance of epistemological failure in the recent "return to aesthetics" in literary studies, where the positive dimension of unconsciously "willing one's dupery" directly links aesthetic form to politics. The logic that connects aesthetics to unconscious enjoyment is then elaborated in the work of psychoanalytic thinkers such as Sigmund Freud, Jacques Lacan, Helene Deutsch and others to raise particular questions about how and why the enjoyment of being duped has been associated with feminine sexuality. Reading Melville's novel while considering psychoanalytic concepts such as the "as if" personality, imposture, and interpassivity illuminates how confidence games play upon the ruses of sexuality, which have profound implications for why the public remains in thrall to the workings of known deceivers. [ABSTRACT FROM AUTHOR]

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Copyright of Critical Language & Literary Studies / Naqd-i Zabān va Adabīyyāt-i Khārijī is the property of Shahid Beheshti University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay is a critical reading of a preface by an Iranian translator, Mahmud Nava’i, to his translation of a Freudian text. Drawing on the idea of “wild” analysis defined by Freud in 1910 as inappropriate psychoanalysis, the paper attempts to compare Freud’s idea to the translator’s commentary on Freudian psychoanalysis. It demonstrates how an inquisitive, if not erroneous, interpretation of psychoanalysis could result in an embodiment of wild analysis in Iran. Although psychoanalysis was not embraced in Iran as a psychotherapeutic method in the 1960s, such understandings of the method could play into the hands of the detractors of Freud, both in religious and Leftist quarters, who took Freudianism as a threat to Muslim morals and Marxist outlooks, respectively. Also, translating Freud’s theories into the Persian language cannot constitute an essential element in psychotherapy because this type of therapy cannot be learned from books, per Freud’s account of the ‘wild’ psychoanalysis. [ABSTRACT FROM AUTHOR]

Despite the many essays that provide instructive tracing of Carl Jung's archetypes in Romantic literature (and elsewhere), critics have declined to examine the important implications and consequences of parallels between Jung's theory of artistic awareness and Romantic aesthetic ideology. This ideology finds expression in the language of Blake, Percy Shelley, Emerson, Coleridge, Wordsworth and others regarding artistic creativity, specifically its origins and aims, but especially the creative process itself. In this essay, I examine the way Jung samples Romantic ideas and imagery in his characterization of art and in his conception of the religious experience of the artist in the act of creation. In doing so, I suggest that attachment to popular (not always accurate) Jungian ideas about art has reinforced the continued acceptance of compelling Romantic myths about unconscious creativity. I argue that, in his essay "On the Relation of Analytical Psychology to Poetry" and other essays, as part of an effort to liberate modern conceptions of art from reliance on mechanistic views of the human mind, Jung impeaches the merits of the Freudian model tied to medical forensics and installs in its place a Romantic theory of art rooted in the idea of intuitive creativity. [ABSTRACT FROM AUTHOR]

The outbreak of the Covid-19 pandemic provides not only challenges the current states of economy, health, and society, but also the relevance of religion. Some scholars observe that Covid-19 pandemic triggers the rise of religious beliefs and attitudes that tend to deny scientific explanation of the pandemic and its rational coping. This unscientific religiosity is deemed irrelevant in dealing with the Covid-19 pandemic. Meanwhile, others maintain that religious values and experiences are useful to cope with the consequences of the pandemic. In these two instances, religion's relevance in the modern world is revisited, whether religion should be ignored or considered to cope with the Covid-19 pandemic. Through the lens of religious scriptural and scholastic tradition of Sigmund Freud, William James, and John Dewey, this paper weighs in the relevance of religion and shows which aspects of religion are irrelevant and which elements of religion are relevant to cope with the pandemic and its ramifications. [ABSTRACT FROM AUTHOR]

The text is a review of the book "Prolegomena to a Science of Antiquity" by David Hernández de la Fuente. The author highlights the importance of studying Antiquity and reflects on the different historiographical and ideological trends that have worked in this area. The book is structured into six chapters and addresses topics such as the study of Antiquity in history, the birth of the sciences of Antiquity, and the expansion and specialization of these disciplines in the 19th century. The author also emphasizes the importance of philology in the study of Antiquity. The text analyzes the origin and development of archaeology and the study of material culture, which dates back to the travels of antiquarians in search of objects in historical places. The influence of archaeological excavations in Pompeii and Herculaneum during the reign of Charles III of Spain is mentioned. The text also addresses the crisis of European thought at the end of the 19th century and the impact of Friedrich Nietzsche and Sigmund Freud on studies of Antiquity. The text also examines new forms of studying Antiquity in the 20th century and current perspectives for its study, including the feminist movement and Black Lives Matter. The importance of the classical legacy is highlighted, and the disappearance of philology in universities is criticized. [Extracted from the article]

This essay contends that emotional oscillations between subordination and emancipation are responsible for the inconclusivity and evasiveness of Le Fanu’s plots, which critics often emphasise but rarely try to explain. The parallels between, on the one hand, the dual structures that pervade Le Fanu’s works and, on the other, the binaries of latent dream thoughts and manifest dream content, the familiar and the uncanny, which Sigmund Freud employs in his explorations of the unconscious, shed significant light on the motivational forces at work in Le Fanu’s oeuvre. Le Fanu uses displacement and condensation, the major operations Freud attributes to dream work, to create an outside world, which reveals itself as an upended world within. This essay tries to demonstrate the psychological significance of central motifs in Le Fanu's works, such as the double and the closed room. In light of later psychoanalytical insights into the influence of childhood traumatisation on the creativity of writers, Le Fanu appears absorbed by the incorporation of his innermost mortifications and yearnings into the defamiliarisations of his fiction. On the basis of Gothic patterns, he produces psychological fiction avant la lettre. He anticipates George Orwell’s dissection of mental processes in terms of manipulative social engineering, H.P. Lovecraft’s fantastic evocations of a Jungian collective unconscious, and literary interiorisation by modernist techniques, developed not long after Le Fanu’s death by the likes of James Joyce and Virginia Woolf. [ABSTRACT FROM AUTHOR]

This paper reflects on my childhood fixation with nonhuman animals and considers my father's relationship with the family dog as an example of a retreat to a traumatic wound. In my later work as a park ranger, I was confronted by the conditions by which certain nonhuman animals were categorised as those to be culled, or to be cared for. These memories, together with inspiration from Freud's case studies, informed the writing of my second novel, Mateship with Birds. This novel is interested in what nonhuman animals might represent and where the divisions between nonhuman animal and human experience begin and end. I use psychoanalytic theory to draw attention to the role of nonhuman animals in formulating desire in the text and to explore how they are positioned to fill the gap between need and demand where human desire appears. I am aware that my writing about nonhuman animals does not reveal a great deal about nonhuman animals, but about myself. The nonhuman animals are portals through which I reclaim, reanimate and ultimately re-embody the trauma of my childhood. The novel, and my examination of it, concludes that love in human relationships with nonhuman animals can be a powerful conduit for empathy. [ABSTRACT FROM AUTHOR]

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The main contention of this paper is that, no matter whether one is a true believer or a professed atheist, religion remains a relevant social phenomenon. Serious scholars have written about an eclipse of the sacred in industrial societies through a sad confusion between «sacred» and «religious». The «religious» as a commodity administered by an organized church might well be in a state of crisis. But the «sacred» is actually the meta-human element that makes mankind exist and develop beyond the so-called «laws» of the market. [ABSTRACT FROM AUTHOR]

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The liminal function of rituals is an expression of the transformative power of collective processes and subjective developments. Rites, transitional activities (playing, dramas, music, literature, arts, etc.) work as vector, catalyzer, mediator and symbolic container of experiences of transformative processes. In terms of unconscious psychosocial process, liminality becomes particularly evident in all situations in which the human condition goes through crisis of identity and everyday organization of borders is at risk. On several occasions (including clearly in the book “Civilization and its Discontents”, 1930), Freud proposed that there are pathological states in which the delimitation and borders of the Ego in relation to the external world become uncertain and painful. Authors take in consideration two specific conditions of sufferance, which although are different yet show an intriguing affinity in their difficult relationship with experience of borders and in living in liminal areas: obsessive neurosis and borderline condition. In the case of obsessive neurosis, the subject, morbidly repeating a specific ceremonial ritual, shuns the border, starting over each time in the anguished search for perfection and rigid division, without ever realizing the transition to a new state. In the case of borderline sufferance, on the contrary, the impulsiveness, the lack of integration of the Self leads the subject to live perpetually on the threshold, always oscillating from one extreme to the other, without being able to move from the margin and find an integration of opposites and polarities. This paper, through contributions ranging from anthropology to psychoanalysis, figures as a seminal work in the introduction of the concept of liminality into psychodynamic theory and clinical practice. [ABSTRACT FROM AUTHOR]

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After Roe v. Wade was overturned by the Supreme Court, pregnant people lost their Constitutional protection of abortion. The new, visible politics of susceptibility have invited a revisitation to the psychoanalytic work of Sigmund Freud. This article examines the trauma narrative of Freud's Beyond the Pleasure Principle and the theory of the death drive in elaborating the enduring cultural investment in protecting fetal life while examining its implications for pregnant subjects. [ABSTRACT FROM AUTHOR]

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This paper highlights the limitations of narrative logic in mental health care, and in particular of "narrative vigilance"—the tendency to watch over experience via narrativisation, and to tether the concrete particulars of experience to the hypothetical structure of a narrative signification. Narrative logic is grounded in hypotaxis—the syntactic structuring whereby a discourse is characterised by different levels of subordination using linking words that connect, especially in terms of temporal and explanatory consequentiality. I offer an alternative approach based on parataxis—the practice of placing phrases or parts of speech next to each other without subordinating conjunctions. Sentences are juxtaposed without a clear connection; the contrast may generate novel and unexpected combinations between these dissimilar fragments. After distinguishing between parataxis and psychopathological phenomena like disturbances of association, I take inspiration from the work and life of a poet, Johann Christian Friedrich Hölderlin (1770–1843), considered among the greatest. He suffered for half his life from a severe form of mental illness that would perhaps, today, be diagnosed as schizophrenia. In the poems written during his illness, hypotaxis and narrative vigilance seem to blur, and parataxis takes centre stage. The fading of narrative structure in no way coincides with the absence of meaningfulness. Rather, meaningfulness is left to parataxis itself, that is, to the recombining power of words, sentences, and images. Parataxis itself can provide meaningfulness or, at least, provide the soil in which it can germinate. The void of narration opens the door for the fullness of "emergent" connections. In the final part of the paper, with the help of Freud's ideas on the relationship between "analysis" and "synthesis" in psychoanalytic treatment, some implications are derived about the relevance of parataxis to the logics of discovery in psychotherapeutic care, especially that of persons with severe mental conditions. [ABSTRACT FROM AUTHOR]

This article deals with the imaginary and symbolic function of the psyche, and the Real as the main categories of Lacan's thought, which was achieved by the logical extension of Freud's psychoanalysis, and then, by using the Freudian-Lacanian conceptual network, the roots of formation of Plato's metaphysics will be considered. A requirement of Parmenides' philosophy is silence and the inevitable outcome of Heraclitus's becoming, is idle talk, and perhaps the death of Socrates is due to the disregard of the defenders of Parmenides to social issues and the baseless discourse of the defenders of Heraclitus. According to the Freudian-Lacanian interpretation, Parmenides' thought, which deals with the idea, corresponds to the symbolic function, and Heraclitus' orientation, which pays attention to sensory perceptions, is compatible with the imaginary function of the psyche. However according to the Platonic interpretation, absorption in unity is a static activity, and mere attention to multiplicity leads to baseless dynamics. Plato uses the generality and necessity of the idea to limit the representation of the object and transcends the violence hidden in the imaginary function by the truth-seeking spirit in the play of ideas. [ABSTRACT FROM AUTHOR]

This philosophical investigation is motivated by the common association between happiness and self-transcendence, and a question posed by Freud: "Why is it so hard for men to be happy?" I consider the answers given in three key texts from the psychoanalytic tradition, Daniel Kahneman's Thinking, Fast and Slow, Sigmund Freud's Civilization and its Discontents, and Abraham Maslow's The Farther Reaches of Human Nature. Based on a distinction between opposing forms of self-transcendence, ego-actualisation and ego-dissolution, the authors articulate the relation between self-transcendence and happiness in different, but equally unsatisfactory, ways. In all three texts, a dominant ideological framing is discernible, which prioritises the present/positive and ignores the work of the absent/negative, ironically leaving us with a sense of futility concerning the pursuit of happiness. I propose that an approach influenced by Lacanian ideas, which acknowledges the role played by unhappiness in producing happiness, plausibly challenges the traditional conception of happiness that places it out of human reach as the effect of a perfectly self-transcendent state. Instead, understood as the effect of resistance to the notion of self-transcendence as self-perfection, happiness, while still difficult to achieve because it requires another kind of self-transcendence, becomes attainable here and now by ordinary individuals. [ABSTRACT FROM AUTHOR]

Freud puts the verse of Virgil as an epigraph to his book on the interpretation of dreams. It is the exclamation of Juno who, after having tried in every way to defeat Aeneas, witnesses his landing on the coast of Lazio and the birth of Rome. She cannot give a reason for her defeat and then:she sought the earth: and summoned Allecto, the grief-bringer, from the house of the Fatal Furies, from the infernal shadows: in whose mind are sad wars, angers and deceits, and guilty crimes (VII, 323–325)(The Italian version of the Aeneid by Vittorio Sermonti, Rizzoli, 2007). In the transforming world of cyber space, we ask whether we can bring into interplay our conscious and unconscious parts to dream and interpret the world of digital sociality and of seemingly total knowledge. We further ask whether we can build upon our deeply rooted mechanisms of resistance and rebellion to cultivate the growth of social and individual awareness of the danger of social fragmentation arising from the utopian fantasies of individualism and mobility, and thus confront the dilemmas of surveillance capitalism and autocratic automaton. [ABSTRACT FROM AUTHOR]

This paper outlines various theoretical formulations of the Oedipus complex, as elaborated in selected writings of Sigmund Freud, Paul Ricoeur and Hans Loewald and considers how these can be used to provide psychoanalytic interpretations of the death of Jesus as understood in Christian theology. It is argued that Freud's interpretation of the death of Jesus fails to engage with the Trinitarian shape of the orthodox Christian narrative and as a result lacks resonance with believers. This paper therefore turns to the work of Hans Loewald in dialogue with Ricoeur and Freud, to provide a more contemporary alternative reading of the death of Jesus as presented in the Christian tradition. In providing oedipal readings of the crucifixion, this paper does not argue for or against the truth of the Christian narrative, but instead considers what psychological truths or wisdom can be found in the symbolism of the crucifixion. [ABSTRACT FROM AUTHOR]

Chronic pain caused by persistent inflammation is current in multiple diseases and has a strong negative impact on society. It is commonly associated with several mental illnesses, which can exert a negative influence on pain perception, and needs to be eradicated. Nevertheless, actual therapies are not sufficiently safe and effective. Recent reports demonstrate that the induction of heme oxygenase-1 (HO-1) enzyme produces analgesic effects in animals with osteoarthritis pain and reverses the grip strength loss caused by sciatic nerve crush. In this research, we evaluated the potential use of three new HO-1 inducers, 1m, 1a, and 1b, as well as dimethyl fumarate (DMF), for treating persistent inflammatory pain induced by the subplantar injection of complete Freud's adjuvant and the functional deficits and emotional sickness associated. The modulator role of these treatments on the inflammatory and antioxidant pathways were also assessed. Our findings revealed that repeated treatment, for four days, with 1m, 1a, 1b, or DMF inhibited inflammatory pain, reversed grip strength deficits, and reversed the linked anxious- and depressive-like behaviors, with 1m being the most effective. These treatments also suppressed the up-regulation of the inflammasome NLRP3 and activated the expression of the Nrf2 transcription factor and the HO-1 and superoxide dismutase 1 enzymes in the paw and/or amygdala, thus revealing the anti-inflammatory and antioxidant capacity of these compounds during inflammatory pain. Results suggest the use of 1m, 1a, 1b, and DMF, particularly 1m, as promising therapies for inflammatory pain and the accompanying functional disabilities and emotional diseases. [ABSTRACT FROM AUTHOR]

This article rescues the expression bemächtigungstrieb, used by Sigmund Freud in his work, and translated in Brazil under the terms of domination drive. The discussion presents a careful examination of the arguments that support this appointment, crossing the interpretive-translational impasses and offering a reinterpretation of its state. In an investigative dismantling, we resorted to the historical survey of the notion and other translations, such as French and English, enabling greater precision of some reductions of Freud's postulate, as well as the impacts on the conception of metapsychology. As a result of this survey, we support another translational position in the form of the drive to take over, understood in an articulation aligned with the originality of Freudian thought. [ABSTRACT FROM AUTHOR]

Additionally, sexologists like Ellis categorized cases of homosexuality as congenital or innate or as late acquired, whereas in 1920 Freud wanted to eliminate this question altogether; he believed that the patient's sexual and psychological history revealed just how "fruitless and inapposite" congenital or acquired homosexuality was.[59] Can the 1920 case of this young woman's homosexuality be labeled a late-acquired inversion, as these sexologists could have claimed? Historians of sexuality repeatedly focus on Freud's writings on male homosexuality, largely omitting his views on female homosexuality, which fluctuated between sexual conventionalism and the relative radicalism vis-à-vis male homosexuality.[8] Freud demonstrated a persistent, unresolved tension between seeing homosexuality as a fixation at an early stage of development on the way to mature heterosexuality and not seeing deviations as necessarily pathological. In 1905, however, Freud's starting point was a direct challenge to the hegemony of the congenital theory.[32] By 1935 Freud had even famously written to a mother concerned about the homosexuality of her son: "Homosexuality is assuredly no advantage, but it is nothing to be ashamed of, no vice, no degradation, it cannot be classified as an illness; we [psychoanalysts] consider it to be a variation of the sexual function produced by certain arrest of sexual development.... It is a great injustice to persecute homosexuality as a crime."[33] Thus, Freud viewed homosexuals as different but not as sinners, criminals, or ill; he described them in increasingly nonjudgmental and neutral terms.[34] The 1920 text should be seen as part of this change, providing a missing link between the 1905 hypothesis and 1935 perspective while maintaining Freud's 1905 view that sexual object choice is more important than character inversion. [Extracted from the article]

Since his first publications, the question of the historical constitution of the subject has been a central axis in the philosophy of the Argentinean thinker León Rozitchner (1924-2011). This paper analyzes how Rozitchner, through this issue, follows a path that goes from phenomenology to psychoanalysis, thus giving rise to a philosophical-political reading of Freud. In the first part, we reconstruct the theoretical continuities and ruptures that led him from Merleau-Ponty to Freud. Once this is done, we analyze the way in which, from his reading of Freud, Rozitchner notices the existence of two distances (one internal, the other external) in the historical constitution of the subject. By way of conclusion we point out the theoretical and political relevance of Rozitchner's philosophy and some of the achievements and limits of his reading of Freud. [ABSTRACT FROM AUTHOR]

In constructing the theory of mimetic desire, Girard comments on Freud's work on multiple occasions. In fact, almost all of the themes addressed by Girard have resonance in psychoanalysis: desire, mimesis, violence, collective homicide, the emergence of culture--each of these concepts exists in Freud's work. However, the Girardian reading always displaces these concepts to think them under the light of a unique mechanism that does not introduce any rupture nor discontinuity. In this text, I show how, according to Girard, Freudian concepts suffer from an original difficulty that lies in the fact that Freud was never able to break away from an objectual conception of desire. [ABSTRACT FROM AUTHOR]

This study aims to describe and reveal the main character's emotional management in Defoe's Robinson Crusoe, a Penguin classics novel published in London in 1994. This study employs a descriptive qualitative technique and Sigmund Freud's psychoanalytic approach. The research data was derived from the novel's narrations and portrayal of the main character. The study found that the main character's psychology employed a defensive mechanism to regulate all the emotions that arose. The main character in this work uses suppression, rationalization, reaction construction, regression, anger and indifference, and imagination. Repression serves as the main character's protection mechanism in the narrative. The main character demonstrated that he attempted to channel his melancholy into thankfulness and to turn his anxiety into rational thinking. [ABSTRACT FROM AUTHOR]

Copyright of Alustath is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The academic field of literary criticism or literary theory has long taken advantage of the covert connection between literature and psychoanalysis, as this study did when it employed a psychoanalytic technique to analyze a literary work. Psychoanalysis is one of the contentious and unappreciated literary criticism philosophies among many readers (Hossain, 2017, p. 41). The persona or the character of the literary work is one of the literary methods. This study seeks to identify the late persona in D.H. Lawrence's final three collections of poetry, which were composed near the time of the author's death due to extremely poor health. The study of a writer's unintended message is referred to as psychoanalytical critique. The investigation's main point of interest is the author's biographical background. The main goal is to look at the unconscious components of a literary work in the context of the author's upbringing. It is a technique for correctly and critically understanding the literary material. Additionally, it is a type of psychoanalytic reading. We can understand literary texts better by using psychoanalytical thinking. We can swiftly master the subject matter thanks to the manipulation of the literary text and the sharper picture it produces. Psychoanalytical critique is one of the most fundamental reading strategies for comprehending the psyche (Ahmed, 2021, p. 2). [ABSTRACT FROM AUTHOR]