The Urgency of Changing Our Thinking about Eros In Atlanta recently, a man broke into the apartment of his former girlfriend and brutally murdered both her and her new lover with an axe. When asked later whether he had considered the consequences of being apprehended and prosecuted, he responded that without his relationship to this particular woman his life had no meaning, and for this reason it made no difference what happened to him. All-too-facile explanations of such events can be devised in terms of neurological imbalances or improper child-rearing practices. But why are suicide, the murder of spouses and lovers, and other crimes of passion so much more prevalent in advanced, urban-industrial cultures, and especially in those where people's value is assessed in terms of socio-economic success and failure? And why do the associated psychic disturbances express themselves so prominently in terms of disruption of attitudes toward love relationships? It cannot be a mere coincidence that the most heinous crimes are crimes of love. I shall suggest here that the most direct way to understand the most prevalent dysfunctions of the modern psyche is to understand the dysfunctions of eros. The reason for this is twofold. First, eros is central tQl the project of defining meaning for conscious beings - for reasons more fundamentally philosophical than anything envisioned by Freud or other drive-reduction theorists.

An argument that love requires the courage to accept self-negation for the sake of discovering the Other. Byung-Chul Han is one of the most widely read philosophers in Europe today, a member of the new generation of German thinkers that includes Markus Gabriel and Armen Avanessian. In The Agony of Eros, a bestseller in Germany, Han considers the threat to love and desire in today's society. For Han, love requires the courage to accept self-negation for the sake of discovering the Other. In a world of fetishized individualism and technologically mediated social interaction, it is the Other that is eradicated, not the self. In today's increasingly narcissistic society, we have come to look for love and desire within the “inferno of the same.” Han offers a survey of the threats to Eros, drawing on a wide range of sources—Lars von Trier's film Melancholia, Wagner's Tristan und Isolde, Fifty Shades of Grey, Michel Foucault (providing a scathing critique of Foucault's valorization of power), Martin Buber, Hegel, Baudrillard, Flaubert, Barthes, Plato, and others. Han considers the “pornographication” of society, and shows how pornography profanes eros; addresses capitalism's leveling of essential differences; and discusses the politics of eros in today's “burnout society.” To be dead to love, Han argues, is to be dead to thought itself. Concise in its expression but unsparing in its insight, The Agony of Eros is an important and provocative entry in Han's ongoing analysis of contemporary society. This remarkable essay, an intellectual experience of the first order, affords one of the best ways to gain full awareness of and join in one of the most pressing struggles of the day: the defense, that is to say—as Rimbaud desired it—the “reinvention” of love. —from the foreword by Alain Badiou

This timely and innovative expose by contemporary Jungian psychoanalyst, Ken Kimmel, reveals a culturally and historically embedded narcissism underlying men's endlessly driven romantic projections and erotic fantasies, that has appropriated their understanding of what love is. Men enveloped in narcissism fear their interiority and all relationships with emotional depth that prove too overwhelming and penetrating to bear--so much so that the other must either be colonized or devalued. This wide-ranging work offers them hope for transcendence. Explores: Transcendence of Narcissism in Romance Men-s Capacity to Love Kabbalistic Mysticism Post-modern Philosophy Contemporary Trends in Psychoanalysis

The Cultural Power of Personal Objects seeks to understand the value and efficacy of objects, places, and times that take on cultural power and reverence to such a degree that they are treated (whether metaphorically or actually) as "persons," or as objects with "personality"—they are living objects. Featuring both historical and theoretical sections, the volume details examples of this practice, including the wampum of certain Native American tribes, the tsukumogami of Japan, the sacred keris knives of Java, the personality of seagoing ships, the ritual objects of Hinduism and Ancient Egypt, and more. The theoretical contributions aim to provide context for the existence and experience of personal objects, drawing from a variety of disciplines. Offering a variety of new philosophical perspectives on the theme, while grounding the discussion in a historical context, The Cultural Power of Personal Objects broadens and reinvigorates our understanding of cultural meaning and experience.

Vitanza introduces his book with the questions: "What Do I Want, Wanting to Write This ('our') Book? What Do I Want, Wanting You to Read This ('our') Book?" Thereafter, in a series of chapters and excursions and as schizographer of rhetorics (erotics), he interrogates three recent, influential historians of Sophists (Edward Schiappa, John Poulakos, and Susan Jarratt), and how these historians as well as others represent Sophists and, in particular, Isocrates and Gorgias under the sign of the negative. Vitanza concludes - rather rebegins in a sophistic-performative excursus - with a prelude to future (anterior) histories of rhetorics. Vitanza asks: "What will have been anti-Oedipalizedized (de-negated) hysteries of rhetorics? What will have they looked like, sounded, read like? Or to ask affirmatively, what, then, will have libidinalized-hysteries of rhetorics looked, sounded, read like?"

This book traces the development of video (especially short video, duan shipin) in China over the past few years, exploring how these videos engaged with China’s rapidly changing society, how they enriched existed theories of society, media and communication, and new theories to be extracted. The book offers a new, critical model for understanding the relationship between video, video theory, video industry and the State. This book sheds light on the overall description and explanation of the current socio-political, economic and cultural environment concerning the development of video (especially short video). It interprets the emergence of the “Social Videolization” through the subjects of media psychology, communication studies and cultural criticism, media industrial studies, sociology and anthropology.