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Second, Verhaeghe provides a wide-ranging and well-argued cultural analysis of a number of fascinating questions that the reader might never have thought to ask--simply because our "culture" is, by definition, that which we take for granted. Why do we tell mother-in-law jokes? Why was Abraham asked to sacrifice his son Isaac? Why is the divorce rate so high? What do we fall in love? The answers are in Verhaeghe's book.
Third, the book answers the question, "What is living and what is dead in psychoanalysis?" One hundred years after the publication of Freud's "Interpretation of Dreams," what is still vital in psychoanalysis are the concepts of Freud and French analyst Jacques Lacan, upon which Verhaeghe draws. These concepts exert a explanatory power that goes far beyond facile "social science" answers to life's question. What is dead in psychoanalysis is a reading public familiar with those concepts--but Verhaeghe's book might help to change that. The book provides a kind of "introduction to psychoanalysis," but not the usual kind. Without jargon or tedious academic prose, Verhaeghe brings psychoanalytic concepts to life.
Fourth, "Love in a Time of Loneliness" provides the psychoanalytic and academic audience with a well-developed argument for the continuing relevance of psychoanalysis. The book challenges the traditional model of "applied psychoanalysis." Psychoanalysis is not something that can be "applied" to culture like icing on a cake. Psychoanlaysis takes on its importance at the structural level. Thus culture--in its many different flavors--is the "icing" that obscures the structural cake. Verhaeghe's book, with its structural emphasis, provides an example of the right way to do cultural studies.
Straightforward enough for laypeople, serious enough for scholars and psychoanalysts, "Love in a Time of Loneliness" is a book that should not be ignored. It deserves to be widely read and discussed.
Second, Verhaeghe provides a wide-ranging and well-argued cultural analysis of a number of fascinating questions that the reader might never have thought to ask--simply because our culture is, by definition, that which we take for granted. Why do we tell mother-in-law jokes? Why was Abraham asked to sacrifice his son Isaac? Why is the divorce rate so high? What is love? The answers are in Verhaeghe's book.
Third, the book answers the question, "What is living and what is dead in psychoanalysis?" One hundred years after the publication of Freud's "Interpretation of Dreams," what is still vital in psychoanalysis are the concepts of Freud and French analyst Jacques Lacan, upon which Verhaeghe draws. These concepts exert a explanatory power that goes far beyond facile "social science" answers to life's question. What is dead in psychoanalysis is a reading public familiar with psychoanalytic concepts--but Verhaeghe's book might help to change that. The book provides a kind of introduction to psychoanalysis, but not the usual kind. Without jargon or tedious academic prose, Verhaeghe brings psychoanalytic concepts to life.
Fourth, "Love in a Time of Loneliness" provides the psychoanalytic and academic audience with a well-developed argument for the continuing relevance of psychoanalysis. The book challenges the traditional model of "applied psychoanalysis." Psychoanalysis is not something that can be "applied" to culture like icing on a cake. Psychoanlaysis takes on its importance at the structural level. Thus culture--in its many different flavors--is the "icing" that covers the structural cake. Verhaeghe's book, with its emphasis on structure, provides an example of the right way to do cultural studies.
Straightforward enough for laypeople, serious enough for scholars and psychoanalysts, "Love in a Time of Loneliness" is a book that should not be ignored. It deserves to be widely read and discussed.
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Paul, a Jew who had been strongly opposed to the "Followers of the Way" (the proto-Christian movement within Judaism) experienced something on the road to Damascus which converted him from an opponent of the Jesus movement to an ardent supporter. Paul was convinced that Jesus' message was not just for Jews, but for all humanity. He took his mission out of Israel, where most of the people were Jews, to Turkey and elsewhere where there were few Jews. He wisely realized that few Gentiles would accept circumcision and the strict Kosher (food) laws of Judaism as a condition of joining the churches Paul was founding, so he downplayed these tough requirements, and did not seek to enforce them. Peter and Jesus' brother James, meanwhile, remained in Jerusalem and kept the Jewish Law entirely. They sent out pairs of missionaries to the churches Paul had established, and these missionaries tried to bring the far-flung churches into line with Jewish law, which Peter and James saw as essential, but which Paul saw as superseded by Jesus.
It will likely never be possible to determine which position the historical Jesus would have taken in this controversy (quite possibly somewhere between Peter and Paul), but it is clear that the Pauline position won out; it has even been suggested that Paul, rather than Jesus, was the founder of Christianity, and in a sense he surely was.
This book is a must read for anyone who wants to know and understand the beginnings of Christianity. Read it and make up your own mind!
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"...an interesting and in depth look at Dassonville's life and work in a well-researched essay."
"...beautifully produced book...." 48 color duotone plates printed at 200 line screen on coated paper.
"This important new monograph reveals the life and work of 20th century pictorialist William Dassonville. The artist's exquisite style is only now beginning to be understood and appreciated, nearly fifty years after his death."
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I thought this book was funny and the characters were cute (especially Squeaks the hamster.) I would recommend this book if you like mysteries. And if you like animas and humor.
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