Milton's Paradise Lost. Goethe's Faust. Aaron Spelling's Satan's School for Girls? Laurence A. Rickels scours the canon and pop culture in this all-encompassing study on the Devil. Continuing the work he began in his influential book The Vampire Lectures, Rickels returns with his trademark wit and encyclopedic knowledge to go mano a mano with the Prince of Darkness himself.

At the time of publication our understanding of sexuality relied heavily on biology, and also on morality, as was particularly evident when homosexuality and bisexuality were discussed. In this title, originally published in 1990, the author presents a compelling case for viewing the sexual dimension of life through an understanding of its symbols. The potent figure of the devil serves as his avenue of approach. In the first part of the book, the author presents a detailed case history of a young man who began psychoanalytic therapy with him because of a terrifying conviction that he could be possessed by the devil. In the course of therapy it emerged that the devil had entered into his consciousness as a vehicle to express a complex of homosexual wishes and fears that were deeply troubling to a man whose life history had been entirely heterosexual. The author argues that the assumptions about male psychology that came to pervade psychoanalytic theory after Freud’s death could not account for the nature of this young man’s conflicts or for the outcome of the analysis. In the second part of the book, the author cites historical and anthropological data to demonstrate that the depth and breadth of male psychology extend beyond the limits of what was considered normal by the neoconservative theorists who revised Freud’s theories to exclude his ideas about bisexuality. Rejecting the reduction of sexuality to biology, the author asserts that sexuality can be properly regarded as symbolic, in the same way that meaningful works of art and rituals are symbolic. The power of sexual images and actions comes from their ability to combine important meaning with intensely felt emotion. Finally, the author examines the way in which culture affects sexuality through its control of consciousness and its influence on what kinds of sexual symbols may be utilized and what kinds of meanings they may express.

The way in which mainstream human rights discourse speaks of such evils as the Holocaust, slavery, or apartheid puts them solidly in the past. Its elaborate techniques of "transitional" justice encourage future generations to move forward by creating a false assumption of closure, enabling those who are guilty to elude responsibility. This approach to history, common to late-twentieth-century humanitarianism, doesn't presuppose that evil ends when justice begins. Rather, it assumes that a time before justice is the moment to put evil in the past. Merging examples from literature and history, Robert Meister confronts the problem of closure and the resolution of historical injustice. He boldly challenges the empty moral logic of "never again" or the theoretical reduction of evil to a cycle of violence and counterviolence, broken only once evil is remembered for what it was. Meister criticizes such methods for their deferral of justice and susceptibility to exploitation and elaborates the flawed moral logic of "never again" in relation to Auschwitz and its evolution into a twenty-first-century doctrine of the Responsibility to Protect.

Termination of psychoanalysis or psychotherapy is centrally important both to the process of treatment and to the patient's experience of treatment. It is surprising, then, that there has heretofore been no comprehensive study of the subject. This book begins to bridge the gap in this area. It is the first volume devoted entirely to issues surrounding the ending of treatment in analytic and therapeutic work with children and adolescents. Organized into separate clinical and theoretical sections, framed by a preface and sectional introductions, and covering a wide range of psychopathology, this book explores the different ways in which children and adolescents grapple with the experience of separation at the conclusion of treatment. Of special note is the contributors' recognition that the parents of children ending treatment face their own termination experience in relinquishing the support of their child's therapist. The presentations are enriched, as well, by frank discussions of countertransference as it enters into the termination phase of treatment.

By challenging many of the assumptions, misguided presuppositions and even legends that have surrounded the legacy and reception of Franz Kafka's work during the 20th century, Howard Caygill provides us with a radical new way of reading Kafka. Kafka: In the Light of the Accident advances a unique philosophical interpretation via the pivotal theme of the accident, understood both philosophically and in a broader cultural context, that includes the philosophical and sociological basis of accident insurance and the understanding of the concepts of chance and necessity. Caygill reveals how Kafka's reception was governed by a series of accidents - from the order of Max Brod's posthumous publication of the novels and the correction of 'misprints', to many other posthumous editorial strategies. The focus on the accident casts light on the role of media in Kafka's work, particularly visual media and above all photography. By stressing the role of contingency in his authorship, Caygill also fundamentally questions the 20th century view of Kafka's work as 'kafkaesque'. Instead of a narration of domination, Kafka: In the Light of the Accident argues that Kafka's work is best read as a narration of defiance, one which affirms (often comically) the role of error and contingency in historical struggle. Kafka's defiance is situated within early 20th century radical culture, with particular emphasis lent to the roles of radical Judaism, the European socialist and feminist movements, and the subaltern histories of the United States and China.

The long-awaited Revised Standard Edition of the Complete Psychological Works of Sigmund Freud (RSE) is founded on the canonical Standard Edition (SE) translation from the German by James Strachey, while adding a new layer of revisions and translations. Conceptual and lexicographic ambiguities are clarified inextensive new annotations. Drawing on established conventions and intellectual traditions, the Revised Standard Edition supplements Freud’s writing with substantial editorial commentaries addressing controversial technical terms and translation issues through the lens of modern scholarship—a living text in dialogue with itself and the reader. The RSE also includes 56 essays and letters which were not included in the SE. In the RSE text and footnotes a subtle underlining distinguishes, in an easy and accessible way, Mark Solms’s revisions and additions, from the historical translation and commentaries of James Strachey’s Standard Edition. Readers can examine what Strachey contributed before the revisions in tandem with Solms’s updates, new translations, annotations, and commentaries, collectively bringing Freud’s text and Strachey’s translation into dialogue with five decades of research, including the most recent developments in the field. Commissioned by the British Psychoanalytical Society and co-published by Rowman & Littlefield, the Revised Standard Edition brings together decades of scholarly deliberation concerning the translation of Freudian technical terms while retaining the best of Strachey’s original English translation.This landmark work will captivate a wide audience, from interested lay readers to practicing clinicians to scientists and scholars in fields related to psychoanalysis.

H-trauma, an affliction of children between the ages of 3 and 7, injects a permanent subconscious malice into the infantile psyche, turning innocent children into potential murderers, sadists, suicide bombers.

How can we talk about evil? How can we make sense of its presence all around us? How can we come to terms with the sad fact that our involvement in doing or enabling evil is an interminable aspect of our lives in the world? This book is an attempt to engage these questions in a new way. Written from within the complicated reality of Israel, the contributors to this book forge a collective effort to think about evil from multiple perspectives. A necessary effort, since psychoanalysis has been slow to account for the existence of evil, while philosophy and the social sciences have tended to neglect its psychological aspects. The essays collected here join to form a wide canvas on which a portrait of evil gradually emerges, from the Bible, through the enlightenment to the Holocaust; from Kant, through Freud, Klein, Bromberg and Stein to Arendt, Agamben and Bauman; using literature, history, cinema, social theory and psychoanalysis. Talking about Evil opens up a much needed space for thinking, in itself an antidote to evil. It will be of interest to psychoanalysts, psychotherapists, and scholars and students of philosophy, social theory and the humanities.

This text examines evil in the context of a post-metaphysical world, a world that no longer believes in a God. The question of how and why God permits evil events to occur is replaced by the question of how and why humans perform evil acts.