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.

Drawing on over a century of international Nietzschean scholarship, this groundbreaking book discusses some of the unexplored psychological reaches of Nietzsche’s thought, as well as their implications for psychotherapeutic practice. Nietzsche’s philosophy anticipated some of the most innovative cultural movements of the last century, from expressionism and surrealism to psychoanalysis, humanistic psychology and phenomenology. But his work on psychology often remains discarded, despite its many insights. Addressing this oversight, and in an age of managerialism and evidence-based practice, this book helps to redefine psychotherapy as an experiment that explores the limits and intricacies of human experience. It builds the foundations for a differentialist psychology: a life-affirming project that can deal squarely with the challenges, joys and sorrows of being human. Nietzsche and Psychotherapy will be of great interest to researchers interested in the relationship between psychotherapy and philosophy, Nietzschean scholars, as well as to clinicians grappling with the challenges of working in the so-called "post-truth" age.

"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 book examines the nature of Freud’s relationship to the philosopher Friedrich Nietzsche. Nietzsche regarded himself, among other things, as a psychologist. His psychological explorations included an understanding of the meaning and function of dreams, the unconscious, sublimation of drives, drives turned inward upon the self, unconscious guilt, unconscious envy, unconscious resistance, and much more that anticipated some of Freud’s fundamental psychoanalytic concepts. Although Freud wrote of Nietzsche having anticipated psychoanalytic concepts, he denied that Nietzsche had any influence on his thought.

Through his clinical work and extensive engagement with major figures of the philosophical tradition, Jung developed an original and pluralistic psycho-ethical model based on the cooperation of consciousness with the unconscious mind. By drawing on direct quotations from Jung’s collected works, The Red Book, and his interviews and seminars – as well as from seminal texts by Kant, Nietzsche, Aristotle and Augustine – Giovanni Colacicchi provides a philosophically grounded analysis of the ethical relevance of Jung’s analytical psychology and of the concept of individuation which is at its core. The author argues that Jung transforms Kant’s consciousness of duty into the duty to be conscious while also endorsing Nietzsche’s project of an individual ethics beyond collective morality. Colacicchi shows that Jung is concerned, like Aristotle, with the human need to acquire a balance between reason and emotions; and that Jung puts forward, with his understanding of the shadow, a moral psychology of the Christian notion of evil. Jung’s psycho-ethical paradigm is thus capable of integrating ethical theories which are often read as mutually exclusive. Psychology as Ethics will be of interest to researchers in the history of ideas and the philosophy of the unconscious, as well as to therapists and counsellors who wish to place their psychodynamic work in its philosophical context. It will also be a key reference for undergraduate and postgraduate courses and seminars in Jungian and Post-Jungian studies, philosophy, psychoanalytic studies, psychology, religious studies and the social sciences.

Brian Leiter defends a set of radical ideas from Nietzsche: there is no objectively true morality, there is no free will, no one is ever morally responsible, and our conscious thoughts and reasoning play almost no significant role in our actions and how our lives unfold. He presents a new interpretation of main themes of Nietzsche's moral psychology, including his anti-realism about value (including epistemic value), his account of moral judgment and its relationship to the emotions, his conception of the will and agency, his scepticism about free will and moral responsibility, his epiphenomenalism about certain kinds of conscious mental states, and his views about the heritability of psychological traits. In combining exegesis with argument, Leiter engages the views of philosophers like Harry Frankfurt, T. M. Scanlon, and Gary Watson, and psychologists including Daniel Wegner, Benjamin Libet, and Stanley Milgram. Nietzsche emerges not simply as a museum piece from the history of ideas, but as a philosopher and psychologist who exceeds David Hume for insight into human nature and the human mind, repeatedly anticipates later developments in empirical psychology, and continues to offer sophisticated and unsettling challenges to much conventional wisdom in both philosophy and psychology.

In nineteenth-century Vienna, a drama of love, fate, and will is played out amid the intellectual ferment that defined the era. Josef Breuer, one of the founding fathers of psychoanalysis, is at the height of his career. Friedrich Nietzsche, Europe's greatest philosopher, is on the brink of suicidal despair, unable to find a cure for the headaches and other ailments that plague him. When he agrees to treat Nietzsche with his experimental “talking cure,” Breuer never expects that he too will find solace in their sessions. Only through facing his own inner demons can the gifted healer begin to help his patient. In When Nietzsche Wept, Irvin Yalom blends fact and fiction, atmosphere and suspense, to unfold an unforgettable story about the redemptive power of friendship.

In Nietzsche's Philosophical Psychology, Mattia Riccardi offers a systematic account of Nietzsche's thought on the human mind. A central theme is the nature of and relation between the unconscious and conscious mind. Whereas Nietzsche takes consciousness to be a mere surface--as he writes in Ecce Homo--that evolved in the course of human socialisation, he sees the bedrock of human psychology as constituted by unconscious drives and affects. But how does he conceive of such basic psychological items and what does he mean exactly when he talks about consciousness and says it is a surface? And how does such a conception of human psychology inform his views about self, self-knowledge and will? Riccardi addresses these and related questions by combining historical accuracy with conceptual analysis: Nietzsche's claims are carefully reconstructed by taking into account the intellectual context in which they emerged; in order to work out their philosophical significance, Riccardi discusses them in the light of contemporary debates such as those about higher-order theories of consciousness and mind-reading.

Nietzschean Psychology and Psychotherapy describes Nietzsche as an unacknowledged critic of psychology and mental health, bringing out and integrating his teachings about wise living, coping with pain and suffering, and effecting self-change and self-cultivation.

The Harmony of the Soul creates a naturalistic grounding for ethics and a moral grounding for psychotherapy. It is an original and startling synthesis of the ideas of mental health and moral virtue based on neglected affinities between classical Greek ethics, contemporary virtue ethics, sociobiology, and the basic presuppositions of psychotherapy. A central thesis of the book is that we can assume "the worst" about what science tells us about the human animal without having to sacrifice any of the things that are of most importance to ethics: virtue and the good life, harmony of the soul, freedom, conscience, and moral knowledge.