A bizarre true story of spiritual revelation and psychedelic horror associated with the specter of Hitler and the madness of a world on the brink of a global holocaust. This strangely foreboding testament to the inherent danger and the transcendental propensity of the psychedelic experience contains a detailed exposition of the (RNA shutter mechanism) interface between the organic matrix of the brain and the spiritual matrix of the human soul. The author's treatment of that receptor matrix "interface" includes the correlation between Jungian psychology and the correlative derivative of the Hindu Sutras that obviously provided Jung with the inspiration for the development of his principles of psychic functioning. The author's treatment of the internal dynamics and historical continuity of the psychedelic experience also includes a very important reference in the Christian Bible and is interlaced in a 30 year autobiography that includes a very long and very intense nightmare about the reincarnation of Hitler.

Mythology, Madness and Laughter: Subjectivity in German Idealism explores some long neglected but crucial themes in German idealism. Markus Gabriel, one of the most exciting young voices in contemporary philosophy, and Slavoj Žižek, the celebrated contemporary philosopher and cultural critic, show how these themes impact on the problematic relations between being and appearance, reflection and the absolute, insight and ideology, contingency and necessity, subjectivity, truth, habit and freedom. Engaging with three central figures of the German idealist movement, Hegel, Schelling, and Fichte, Gabriel, and Žižek, who here shows himself to be one of the most erudite and important scholars of German idealism, ask how is it possible for Being to appear in reflection without falling back into traditional metaphysics. By applying idealistic theories of reflection and concrete subjectivity, including the problem of madness and everydayness in Hegel, this hugely important book aims to reinvigorate a philosophy of finitude and contingency, topics at the forefront of contemporary European philosophy. MARKUS GABRIEL is Assistant Professor of Philosophy at the New School for Social Research, NY. He has published a number of books and journal articles in German, including Der Mensch im Mythos (De Gruyter, 2006), and Das Absolute und die Welt in Schellings Freiheitsschrift (Bonn University Press, 2006).

Mental illness complicates views of agency and moral responsibility in ethics. Particularly for traditions and theories focused on self-cultivation, such as Aristotelian virtue ethics and many systems of ethics in early Chinese philosophy, mental illness offers powerful challenges. Can the mentally ill person cultivate herself and achieve a level of virtue, character, or thriving similar to the mentally healthy? Does mental illness result from failures in self-cultivation, failure in social institutions or rulership, or other features of human activity? Can a life complicated by struggles with mental illness be a good one? The Dao of Madness investigates the role of mental illness, specifically "madness" (kuang), in discussions of self-cultivation and ideal personhood in early Chinese philosophical and medical thought, and the ways in which early Chinese thinkers probed difficult questions surrounding mental health. Alexus McLeod explores three central accounts: the early "traditional" views of those, including Confucians, taking madness to be the result of character flaw; the challenge from Zhuangists celebrating madness as a freedom from standard norms connected to knowledge; and the "medicalization" of madness within the naturalistic shift of Han Dynasty thought. Understanding views on madness in the ancient world helps reveal key features of Chinese thinkers' conceptions of personhood and agency, as well as their accounts of ideal activity. Further, it exposes the motivations behind the origins of the medical tradition, and of the key links between philosophy and medicine in early Chinese thought. The early Chinese medical tradition has crucial and understudied connections to early philosophy, connections which this volume works to uncover.

Drawing on a career-long exploration of 1960s French philosophy, Leonard Lawlor seeks a solution to 'the problem of the worst violence'. The worst violence is the reaction of total apocalypse without remainder; it is the reaction of complete negation and death; it is nihilism. Lawlor argues that it is not just transcendental violence that must be minimised: all violence must itself be reduced to its lowest level. He offers new ways of speaking to best achieve the least violence, which he creatively appropriates from Foucault, Derrida and Deleuze and Guattari as 'speaking-freely', 'speaking-distantly' and 'speaking-in-tongues'.

For seven seasons, viewers worldwide watched as ad man Don Draper moved from adultery to self-discovery, secretary Peggy Olson became a take-no-prisoners businesswoman, object-of-the-gaze Joan Holloway developed a feminist consciousness, executive Roger Sterling tripped on LSD, and smarmy Pete Campbell became a surprisingly nice guy. Mad Men defined a pivotal moment for television, earning an enduring place in the medium’s history. This edited collection examines the enduringly popular television series as Mad Men still captivates audiences and scholars in its nuanced depiction of a complex decade. This is the first book to offer an analysis of Mad Men in its entirety, exploring the cyclical and episodic structure of the long form series and investigating issues of representation, power and social change. The collection establishes the show’s legacy in televisual terms, and brings it up to date through an examination of its cultural importance in the Trump era. Aimed at scholars and interested general readers, the book illustrates the ways in which Mad Men has become a cultural marker for reflecting upon contemporary television and politics.

The Society for Psychical Research was established in 1882 to further the scientific study of consciousness, but it arose in the surf of a larger cultural need. Victorians were on the hunt for self-understanding. Mesmerists, spiritualists, and other romantic seekers roamed sunken landscapes of entrancement, and when psychology was finally ready to confront these altered states, psychical research was adopted as an experimental vanguard. Far from a rejected science, it was a necessary heterodoxy, probing mysteries as diverse as telepathy, hypnosis, and even séance phenomena. Its investigators sought facts far afield of physical laws: evidence of a transcendent, irreducible mind. The New Prometheans traces the evolution of psychical research through the intertwining biographies of four men: chemist Sir William Crookes, depth psychologist Frederic Myers, ether physicist Sir Oliver Lodge, and anthropologist Andrew Lang. All past presidents of the society, these men brought psychical research beyond academic circles and into the public square, making it part of a shared, far-reaching examination of science and society. By layering their papers, textbooks, and lectures with more intimate texts like diaries, letters, and literary compositions, Courtenay Raia returns us to a critical juncture in the history of secularization, the last great gesture of reconciliation between science and sacred truths.

Goicoechea presents his third volume in a series on agape. In this book he shows in four ways how the agape of Jesus fulfills the ahava and hesed of the Hebrew Bible. First, he shows existentially how he learned and lived this for six years in a Benedictine Minor Seminary and then for three years in a Sulpician Major Seminary. Second, he demonstrates how ahava or our love for God and neighbor and hesed or God's love for us develop through the Hebrew Bible. Goicoechea argues that St. Matthew's Gospel explains the fulfilment of ahava and hesed with Jesus' agape. He concludes by drawing attention to how Levinas and Derrida, two Jewish postmodern philosophers, treat Jewish and Christian love.

Ross Woodman and Joel Faflak focus on the clash in British Romantic poets' works between depth psychology and mysticism in the context of post-Enlightenment crises of belief.

The transcendent function is the core of Carl Jung's theory of psychological growth and the heart of what he called individuation, the process by which one is guided in a teleological way toward the person one is meant to be. This book thoroughly reviews the transcendent function, analyzing both the 1958 version of the seminal essay that bears its name and the original version written in 1916. It also provides a word-by-word comparison of the two, along with every reference Jung made to the transcendent function in his written works, his letters, and his public seminars.

Creative author and speaker Sweet believes that Christians should never be considered "normal" members of society. Christians must see the world differently because they're transformed by Christ.