Search Results

You are looking at 1 - 10 of 32 items :

  • "Enlightenment" x
  • Psychiatry, Psychotherapy x
Clear All

6, no. 1 (1993): 89–121; “On Psychology,’’ special issue of Science in Context 5, no. 2 (1992); G. S. Rousseau, ed., The Languages of Psyche: Mind and Body in Enlightenment Thought (Berkeley: University of California Press, 1990); Roger Smith, “Does the History of Psychology Have a Subject?’’ History of the Human Sciences 1, no. 2 (1988): 147–77; Christopher Fox, ed., Psychology and Literature 160 Thinking and Feeling without a Brain upon what I will call the eighteenth-century politics of psyche. Most suggestive for the purposes of this study are those social and

of this book is simply to recall that we do not just naturally express emotions converging on our amygdala or wherever, but rather that we are first constituted as expressive agents by what the philosophers of the Scottish Enlightenment called “social passions.’’ Contrary, however, to these optimistic philosophers such as Francis Hutcheson and Adam Smith, who tried to anchor social passions in a moral sense equally shared by all, I argue that the constitutive power of emotions depends upon their uneven distribution. By looking at the rhetoric of this un- even

world and, 71; “primary’’ (Damasio), 41; psychosocial, 17; “secondary’’ (Damasio), 41; shadow economy of, 7; social aspects, 28–39; social propriety and, 172; suppression of, 2; universal, 68; Western view of, 6n7. See also affect; passions; pathos empathy, 67 emulation, beneficial, 43 “England’s Plus Ultra’’ (Caryl), 107 English Civil War, 7–8, 49n32, 85–111, 141 Enlightenment, 178 ennui, 51 Index 185 Enquiry concerning Human Understanding (Hume), 117, 136–37 enthusiasm, 49n32, 81–83, 118, 134, 165 Enthusiasmus Triumphatus (More), 81, 82n30 entitlement, 3 envy, 75

, turns into private morality.’’ See Reinhart Koselleck, Critique and Crisis: Enlightenment and the Pathogenesis of Modern Society (Oxford: Berg, 1988), 31. Chapter 2 57 serious political thought across the European continent and in England. Citing Seneca’s On Benefits, the Dutch political theorist Hugo Grotius famously set “natural reason’’ against the passions in the fashion typical of Stoic moral philosophy. He writes in his masterwork, De jure belli ac pacis libri tres (1625): Since over other animals man has advantage of possessing not only a strong bent towards

) inmates taking over the asylum in a “Southern” setting. But the story’s context must be widened beyond the national preoccupation with slavery to the transatlantic aftershocks of the Revolution, rumblings caused 1 4 6 c h a p t e r f i v e not just by the ongoing upheavals conducted in the name of Reason, but by the persistence of uncontainable, inextinguishable, possibly even spreading elements of irrationality and madness that Enlightenment-inspired revolu- tions could not stamp out. In this story, Poe implicitly accepts the claim of early psychiatry that the

, to say the least, especially in the religious context of the English Civil War. To understand how certain Enlightenment sensibilities make it nearly impossible for leftist critics such as Walzer to articulate the very bond between passivity and reform that early modern subjects presumed most natural, we must now move beyond religion to the disciplines that provided techni- cians of early modern subjectivity the mechanics, so to speak, of human renovation: natural philosophy and rhetoric—disciplines similarly prepared to describe and exploit the possibilities of hu

, which in eΩect is the defi nition of specialization—itself an acknowledged feature of modernity. In a philosophical sense, this new notion of the alienated mind as char- acteristic of human subjectivity places us in a special situation vis à vis subjectivity and identity. The mind that increasingly is postulated by the Enlightenment is one that can observe itself. It is in this sense alienated from itself. Indeed, it is the very Lockean idea of the mind observing its succession of images and thoughts that gives rise to a defi nition of being as awareness. The

–26, 157, 158, 196, 233; to Turkey, 130, 135–38 emigration. See migration Emmanuel Movement, 40–41, 45, 80 energy in psychotherapy. See James, William English translations, 14, 39, 46, 52–54. See also Freud, translations of works Enlightenment, 164, 165, 173, 253; source for both modernism and moderniza- tion, 239 environmentalism, 6, 12–13, 210, 223; and anxiety, 199; in Kohut, 161, 248; and modernism, 170 Equanil. See meprobamate Erikson, Erik, 18, 163, 167, 175–76, 178, 185, 256 Erkoç, Ş ahap, 132n28, 135 eros. See sexuality Eros and Civilization (Marcuse

enlightenment, 144, 181 experience, 10,83, 113, 117 fantasies, 9, 83 feelings, 84, 170, 119 gratification, 9, 35, 56, 104, 119 intercourse, 35, 104 Oedipus complex, 6, 99 rivalry, 99 topics, 11,71 Silberer, H., 167 Sleep, 9, 10, 161 Slesinger, A., 57, 78 Slips and errors, 154, ISS Example of, 156 Stavern, H., 19 Sterba, R., 170 Stool smearing dynamics of, 36 psychopathology of, 36 Suicide, 197, 198, '99, 100 Sullivan, H., ix. xi, xiii, 6, 8, 30, 34,45. 48,83,98, 101, 108, 116, 166, 188 Supervision, 16, 40 Example of, 16 Symptomatology bipolarity of

farfetched as it may sound, is that far from proving Shakespeare’s foresight, the similarities that the superintendents perceived were actually a matter of infl uence or in- spiration—in other words, asylum medicine was actually a self-conscious attempt to put into practice ideas about insanity that had originated in clas- sic literature. In Imagining the Penitentiary, John Bender lays out the case that the other great reform institution of the post-Enlightenment period had just such an origin. Bender’s somewhat astounding claim is that “at- titudes toward prison