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The author, a Jungian psychotherapist, recounts his personal journey to enlightenment. Based on his own experiences with hypno-regression he explains how past-life therapy has helped people deal with an amazing array of problems, including depression, phobias, illness and violences, through forgiveness, positive affirmations and by learning to die. It contains many case histories.

This book presents a thorough and systematic integration of Aristotle's analysis of friendship with the main lines of the rest of his work in Politics and Nicomachean Ethics. The author conveys a clear sense of the continuing illumination that Aristotle's analysis of friendship provides to contemporary ethical theorists and to students of Aristotle. Other Selves speaks to both audiences.

Can you be a self on your own or only together with others? Is selfhood a built-in feature of experience or rather socially constructed? How do we at all come to understand others? Does empathy amount to and allow for a distinct experiential acquaintance with others, and if so, what does that tell us about the nature of selfhood and social cognition? Does a strong emphasis on the first-personal character of consciousness prohibit a satisfactory account of intersubjectivity or is the former rather a necessary requirement for the latter? Engaging with debates and findings in classical phenomenology, in philosophy of mind and in various empirical disciplines, Dan Zahavi's new book Self and Other offers answers to these questions. Discussing such diverse topics as self-consciousness, phenomenal externalism, mindless coping, mirror self-recognition, autism, theory of mind, embodied simulation, joint attention, shame, time-consciousness, embodiment, narrativity, self-disorders, expressivity and Buddhist no-self accounts, Zahavi argues that any theory of consciousness that wishes to take the subjective dimension of our experiential life serious must endorse a minimalist notion of self. At the same time, however, he also contends that an adequate account of the self has to recognize its multifaceted character, and that various complementary accounts must be integrated, if we are to do justice to its complexity. Thus, while arguing that the most fundamental level of selfhood is not socially constructed and not constitutively dependent upon others, Zahavi also acknowledges that there are dimensions of the self and types of self-experience that are other-mediated. The final part of the book exemplifies this claim through a close analysis of shame.

In her essay collection First, Second, and Other Selves: Essays on Friendship and Personal Identity, well-known scholar of ancient philosophy Jennifer Whiting uses Aristotle's theories on friendship as a springboard to engage with contemporary philosophical work on personal identity and moral psychology.

Extending his well-known investigations into the nature and logic of art and history in the cultural world, Joseph Margolis here offers a sustained account of how selves and the cultural phenomena they generate (language, history, action, art) can be viewed as just as "real" as the physical nature from which they are emergent, while not being reducible to it. The book starts off with a review of prominent philosophies of art over the past half-century, focusing especially on Beardsley, Goodman, and Danto, so as to highlight the need for carefully distinguishing between the metaphysical and epistemological features of physical nature and human culture. The second part of the book builds on the first part's analyses of artworks to propose a theory of selves as "self-interpreting texts." Selves and Other Texts aims to develop new ways of understanding the conceptual inseparability of our analysis of physical nature and our analysis of ourselves.

Modeled on the fifteenth-century classic The Imitation of Christ, this well-loved Clarence Enzler masterwork helps Christians today hear the voice of Christ. In this powerful book, Christ addresses you personally as “my other self,” urging you to embody his love and compassion for others. Through a creative dialogue between Jesus and the reader, Clarence Enzler leads you through the journey of the Christian life, beginning with the call to live in friendship with Christ and fulfill his desire. Enzler then examines elements of the Christian life: detachment, virtue, prayer, the Eucharist, and avoidance of sin. Finally, he explores the goal of the journey—a life of union with Christ as his disciple and complete joy with him in eternity. Each chapter includes short, eloquent meditations on scripture and beautiful prayers, making My Other Self ideal as a daily devotional and source of prayer.

Contemporary psychology - as well as our own self-understanding - remains largely ego-centric in focus, with the self being seen as the primary source of meaning and value. According to Mark Freeman, this perspective is belied by much of our experience. Working from this basic premise, he proposes that we adopt a more "ex-centric" perspective, one that affirms the priority of the Other in shaping human experience. In doing so, he offers nothing less than a radical reorientation of our most basic ways of making sense of the human condition. In speaking of the "Other," Freeman refers not only to other people, but also to those non-human "others" - for instance, nature, art, God - that take us beyond the ego and bring us closer to the world. In speaking of the Other's priority, he insists that there is much in life that "comes before us." By thinking and living the priority of the Other, we can therefore become better attuned to both the world beyond us and the world within. At the heart of Freeman's perspective are two fundamental ideas. The first is that the Other is the primary source of meaning, inspiration, and existential nourishment. The second is that it is the primary source of our ethical energies, and that being responsive and responsible to the world beyond us is a defining feature of our humanity. There is a tragic side to Freeman's story, however. Enraptured though we may be by the Other, we frequently encounter it in a state of distraction and fail to receive the nourishment and inspiration it can provide. And responsive and responsible though we may be, it is perilously easy to retreat inward, to the needy ego. The challenge, therefore, is to break the spell of the "ordinary oblivion" that characterizes much of everyday life. The Priority of the Other can help us rise to the occasion.

Body/Self/Other brings together a variety of phenomenological perspectives to examine the complexity of social encounters across a range of social, political, and ethical issues. It investigates the materiality of social encounters and the habitual attitudes that structure lived experience. In particular, the contributors examine how constructions of race, gender, sexuality, criminality, and medicalized forms of subjectivity affect perception and social interaction. Grounded in practical, everyday experiences, this book provides a theoretical framework that considers the extent to which fundamental ethical obligations arise from the fact of individuals' intercorporeality and sociality.

In this work, the author propose a novel theory of ritual action founded upon an in-depth study of the wide variety of behaviors that the Iatmul of Papua New Guinea identify as naven: a transvestism rite studied by Gregory Bateson in the 1930s and documented by other anthropologists since. Ritual performance is shown to involve the construction of complex relational networks entailing the condensation of contradictory modes of relationship in accordance with over-arching interactive forms. In this volume, inquiry into the history of anthropology, detailed ethnographic analysis and theoretical discussion are combined. The first part examines Bateson's and others' understandings of naven; the second offers a reinterpretation of this ritual in the light of new ethnographic data; and the third proposes a general approach to the analysis of ritual and suggests how this perspective may be applied elsewhere.