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In his later work, Freud proposed that the human psyche could be divided into three parts: Id, ego and super-ego. Freud discussed this model in the 1920 essay Beyond the Pleasure Principle, and fully elaborated upon it in The Ego and the Id (1923), in which he developed it as an alternative to his previous topographic schema (i.e., conscious, unconscious and preconscious). The id is the completely unconscious, impulsive, childlike portion of the psyche that operates on the "pleasure principle" and is the source of basic impulses and drives; it seeks immediate pleasure and gratification. Freud acknowledged that his use of the term Id (das Es, "the It") derives from the writings of Georg Grodd...
Más allá del principio del placer (1920) puso en claro que el hombre que había luchado por imponer la teoría de la libido; el que había convencido de la primacía del sexo; el que había conseguido miles de creyentes fervorosos en las demandas naturales del placer, ahora ponía en cuestión sus propias ideas. "Yo mismo soy un hereje que no se ha convertido en fanático", "Soy un abogado del diablo que no por eso ha entregado su alma al diablo", escribía entonces. Con la nueva dualidad pulsional, vida/muerte, Freud destruía la característica definitoria de la comunidad freudiana: la preeminencia de la psicosexualidad y la libido. El yo y el ello rompió, en 1923, otra certeza del freudismo. El nuevo modelo —basado en las funciones de tres estructuras mentales, el yo, el superyó y el ello— competía con un modelo topográfico construido en torno al inconsciente/consciente y a las vicisitudes del principio de placer en el que los freudianos se reconocían. Sobre todo, inició la deconstrucción del Inconsciente que caracteriza al psicoanálisis contemporáneo.
This work is a substantial contribution to the history of philosophy. Its subject, the ninth-century philosopher John Scottus Eriugena, developed a form of idealism that owed as much to the Greek Neoplatonic tradition as to the Latin fathers and anticipated the priority of the subject in its modern, most radical statement: German idealism. Moran has written the most comprehensive study yet of Eriugena's philosophy, tracing the sources of his thinking and analyzing his most important text, the Periphyseon. This volume will be of special interest to historians of mediaeval philosophy, history, and theology.
Includes entries for maps and atlases.
Icons of Sound: Voice, Architecture, and Imagination in Medieval Art brings together art history and sound studies to offer new perspectives on medieval churches and cathedrals as spaces where the perception of the visual is inherently shaped by sound. The chapters encompass a wide geographic and historical range, from the fifth to the fifteenth century, and from Armenia and Byzantium to Venice, Rome, and Santiago de Compostela. Contributors offer nuanced explorations of the intangible sonic aura produced in these places by the ritual music and harness the use of digital technology to reconstruct historical aural environments. Rooted in a decade-long interdisciplinary research project at Stanford University, Icons of Sound expands our understanding of the inherently intertwined relationship between medieval chant and liturgy, the acoustics of architectural spaces, and their visual aesthetics. Together, the contributors provide insights that are relevant across art history, sound studies, musicology, and medieval studies.
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This book examines television drama in the age of streaming—a time when television has been reshaped for national and international consumption via both linear ‘flow’ and on-demand user modes. It builds on an in-depth study of the Norwegian public service broadcaster (NRK) and some of its game-changing drama productions (Lilyhammer, SKAM, blank). The book portrays the formative first decade of television streaming (2010-2019), how new streaming services and incumbent television providers intersect and act in a new drama landscape, and how streaming impacts existing television production cultures, publishing models and industry-audience relations. The analysis draws on insight gained through more than a hundred interviews with television experts and fans, hundreds of hours of observations, and unique access to industry conferences, meetings, working documents, and ratings. The book combines perspectives from production studies, media industry studies, and fan studies to inform its analysis.
While Kant is commonly regarded as one of the most austere philosophers of all time, this book provides quite a different perspective of the founder of transcendental philosophy. Kant is often thought of as being boring, methodical, and humorless. Yet the thirty jokes and anecdotes collected and illustrated here for the first time reveal a man and a thinker who was deeply interested in how humor and laughter shape how we think, feel, and communicate with fellow human beings. In addition to a foreword on Kant's theory of humor by Noël Carroll as well as Clewis's informative chapters, Kant's Humorous Writings contains new translations of Kant's jokes, quips, and anecdotes. Each of the thirty excerpts is illustrated and supplemented by historical commentaries which explain their significance.