"Nietzsche Trauma and Overcoming " shows that Nietzsche suffered from Post-Traumatic Stress Disorder, and most probably was a victim of childhood sex abuse. I bring convincing evidence from his texts to support these claims, along with a discussion of corroborating psychological findings on these issues. I show that he teaches coping with pain and suffering, based on his life experience, with lessons from the school of war, the wisdom of reinterpretation, and artistic activity. His three themes of the Superman, Eternal Recurrence, and the Will to Power, the heart of his philosophy and psychology, are understood in a new light, in relation to his personal suffering and overcoming. The book criticizes the attempts to diagnose Nietzsche as suffering from various psychiatric disorders, psychoanalyze him as a fatherless child grown old, and outing him as a closet homosexual. These approaches lead to a dead-end. Firstly, it is impossible to prove that someone is a paragon of mental health, not a covert homosexual, and unmoved by a parent’s death. Secondly, these speculations explain only a small part of Nietzsche’s personal statements, found in his writings. Thirdly, and most importantly, they do not change our understanding of his ideas and how they were arrived at; they do not increase our appreciation of him; and do not leave us with any lessons for life (the goal of any good writing according to Nietzsche).

"Nietzsche Trauma and Overcoming " shows that Nietzsche suffered from Post-Traumatic Stress Disorder, and most probably was a victim of childhood sex abuse. I bring convincing evidence from his texts to support these claims, along with a discussion of corroborating psychological findings on these issues. I show that he teaches coping with pain and suffering, based on his life experience, with lessons from the school of war, the wisdom of reinterpretation, and artistic activity. His three themes of the Superman, Eternal Recurrence, and the Will to Power, the heart of his philosophy and psychology, are understood in a new light, in relation to his personal suffering and overcoming. The book criticizes the attempts to diagnose Nietzsche as suffering from various psychiatric disorders, psychoanalyze him as a fatherless child grown old, and outing him as a closet homosexual. These approaches lead to a dead-end. Firstly, it is impossible to prove that someone is a paragon of mental health, not a covert homosexual, and unmoved by a parent’s death. Secondly, these speculations explain only a small part of Nietzsche’s personal statements, found in his writings. Thirdly, and most importantly, they do not change our understanding of his ideas and how they were arrived at; they do not increase our appreciation of him; and do not leave us with any lessons for life (the goal of any good writing according to Nietzsche).

This lofty volume analyzes a circular cultural relationship: not only how trauma is reflected in cultural processes and products, but also how trauma itself acts as a critical shaper of literature, the visual and performing arts, architecture, and religion and mythmaking. The political power of trauma is seen through US, Israeli, and Japanese art forms as they reflect varied roles of perpetrator, victim, and witness. Traumatic complexities are traced from spirituality to movement, philosophy to trauma theory. And essays on authors such as Kafka, Plath, and Cormac McCarthy examine how narrative can blur the boundaries of personal and collective experience. Among the topics covered: Television: a traumatic culture. From Hiroshima to Fukushima: comics and animation as subversive agents of memory in Japan. The death of the witness in the era of testimony: Primo Levi and Georges Perec. Sigmund Freud’s Moses and Monotheism and the possibility of writing a traumatic history of religion. Placing collective trauma within its social context: the case of the 9/11 attacks. Killing the killer: rampage and gun rights as a syndrome. This volume appeals to multiple readerships including researchers and clinicians, sociologists, anthropologists, historians, and media researchers.

Friedrich Nietzsche declared himself to be “a psychologist who has not his peer.” Nietzschean Psychology and Psychotherapy: The New Doctors of the Soul illustrates why he was correct and indicates that he was also a soul doctor “who has not his peer.” He is usually unknown to psychologists and treated by philosophers as if he was a philosopher who, as such, wrote about some issues relating to the philosophy of mind. This book acquaints psychologists with Nietzsche and introduces him to philosophers in a new light. It presents Nietzsche’s contributions to psychology, wisdom of life, and psychotherapy dispersed throughout his writings. It hails him the “Overturner,” demonstrating how he overturned many of our notions about love, crime, happiness, morality, language, consciousness, logic, memory, emotions, happiness, and self-actualizing. He is portrayed as the precursor and champion of action-, chance-, and acceptance-oriented self-help and therapy, far from being, as is often claimed, a proponent of depth-, dynamic- or insight-oriented psychotherapy.

Surviving a traumatic experience is difficult and takes time to move on from, but this book makes the argument that with proper care and understanding, survivors can grow and reshape their lives in a positive way. For the past twenty years, pioneering psychologist Stephen Joseph has worked with survivors of trauma. His studies have yielded a startling discovery: that a wide range of traumatic events-from illness, divorce, separation, assault, and bereavement to accidents, natural disasters, and terrorism-can act as catalysts for positive change. Boldly challenging the conventional wisdom about trauma and its aftermath, Joseph demonstrates that rather than ruining one's life, a traumatic event can actually improve it. Drawing on the wisdom of ancient philosophers, the insights of evolutionary biologists, and the optimism of positive psychologists, What Doesn't Kill Us reveals how all of us can navigate change and adversity- traumatic or otherwise-to find new meaning, purpose, and direction in life.

Who was Jesus in real life? What inspired his ideas? What did he aim to achieve? What drew his disciples to him? How was he influenced by them? Unlike the many “quests for the historical Jesus”, as a psychologist, Wernik answers these questions from the perspectives of psychology and the social sciences. This book’s central axis is the theme of the father. It looks at the family constellation into which Jesus was born, where he was raised by a stepfather. It also investigates the relationship he develops with God, his father in heaven; and examines how he became a father figure to his disciples and followers. It is hoped that readers will also think about their own father when reading, the one usually called “dad”. Jesus and His Two Fathers sees Jesus’ love of peace and appeasement doctrine, as well as his difficulty with anger control, in the context of his upbringing and family constellation. Wernik offers a solution to the problem of the “missing years” which were unaccounted in the New Testament. He examines the internal conflicts in Jesus’ movement, and the tensions with the religious establishment, which led to his death. Jesus did not see himself as the Messiah, and Wernik shows him in fact as a great reformer of Judaism, who changed the notions of righteousness, the relation of the believers to God, and the status of the commandments. This book will be of interest to scholars, teachers and students in the humanities and social sciences, among others in the fields of religion, especially Christianity and Judaism. It is aimed at interested discerning readers of non-fiction in these areas.

Stephen K. Levine's new book explores the nature of traumatic experience and the therapeutic role of the arts and arts therapies in responding to it. It suggests that by re-imagining painful and tragic experiences through art-making, we may release their fixity and negative hold on our lives and resist the temptation to assume the role of the victim. Among the many concerns that the book addresses is the damage done by the tendency to adopt stock methods of understanding and superficial explanations for the depths, complexities, wonders, and exasperations of human experience. The book explores the chaos and fragmentation inherent in both art and human existence and the ways in which memory and imagination can find meaning by acknowledging this chaos and embodying it in appropriate forms. The book builds on the important theories of Stephen K. Levine's previous book, Poiesis: The Language of Psychology and the Speech of the Soul, also published by Jessica Kingsley Publishers. It challenges dominant psychological perspectives on trauma and provides a new framework for arts therapists, psychotherapists, psychologists and social scientists to understand the effectiveness of the arts therapies in responding to human suffering.

No other modern philosopher has proved as influential as Friedrich Nietzsche (1844-1900) and none is as poorly understood. In the first new biography in decades, Rüdiger Safranski, one of the foremost living Nietzsche scholars, re-creates the anguished life of Nietzsche while simultaneously assessing the philosophical implications of his morality, religion, and art. Struggling to break away from the oppressive burdens of the past, Nietzsche invented a unique philosophy based on compulsive self-consciousness and constant self-revision. As groundbreaking as it will be long-lasting, this biography offers a brilliant, multifaceted portrait of a towering figure.

Using case studies and theory, Alford argues that the traumatized are generally capable of representing their experience.