Search results for ""Author Elisabeth Roudinesco""

What does it mean to be Jewish? What is an anti-Semite? Why does the enigmatic identity of the men who founded the first monotheistic religion arouse such passions? We need to return to the Jewish question. We need, first, to distinguish between the anti-Judaism of medieval times, which persecuted the Jews, and the anti-Judaism of the Enlightenment, which emancipated them while being critical of their religion. It is a mistake to confuse the two and see everyone from Voltaire to Hitler as anti-Semitic in the same way. Then we need to focus on the development of anti-Semitism in Europe, especially Vienna and Paris, where the Zionist idea was born. Finally, we need to investigate the reception of Zionism both in the Arab countries and within the Diaspora. Re-examining the Jewish question in the light of these distinctions and investigations, Roudinesco shows that there is a permanent tension between the figures of the ‘universal Jew’ and the ‘territorial Jew’. Freud and Jung split partly over this issue, which gained added intensity after the creation of the State of Israel in 1948 and the Eichmann trial in 1961. Finally, Roudinesco turns to the Holocaust deniers, who started to suggest that the Jews had invented the genocide that befell their people, and to the increasing number of intellectual and literary figures who have been accused of anti-Semitism. This thorough re-examination of the Jewish question will be of interest to students and scholars of modern history and contemporary thought and to a wide readership interested in anti-Semitism and the history of the Jews.

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Where does perversion begin? Who is perverse? Ever since the word first appeared in the Middle Ages, anyone who delights in evil and in the destruction of the self or others has been described as 'perverse'. But while the experience of perversion is universal, every era has seen it and dealt with it in its own way. The history of perversion in the West is told here through a study of great emblematic figures of the perverse - Gilles de Rais, the mystical saints and the flagellants in the middle ages, the Marquis de Sade in the eighteenth century, the masturbating child, the male homosexual and the hysterical woman nineteenth century, Nazism in the twentieth century, and the complementary figures of the paedophile and the terrorist in the twenty-first. The perverse are rarely talked about and when they are it is usually only to be condemned. They are commonly viewed as monstrous and cruel, as something alien to the very nature of being human. And yet, perversion can also attest to creativity and self-transcendence, to the refusal of individuals to submit to the rules and prohibitions that govern human life. Perversion fascinates us precisely because it can be both abject and sublime. Whether they are sublime because they turn to art or mysticism, or abject because they surrender to their murderous impulses, the perverse are part of us because they exhibit something that we always conceal: our own negativity and our dark side.

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The toppling of statues in the name of anti-racism is disconcerting, as is the violence sometimes displayed towards others in the name of gender equality. The emancipation movements of the past seem to have undergone a subtle transformation: the struggle now is not so much to bring about progress but rather to denounce offenses, express indignation, and assert identities, sometimes in order to demand recognition. The individual’s commitment to self-definition and self-appreciation, understood as the exercise of a sovereign right, has become a distinctive sign of our time. Elisabeth Roudinesco takes us into the darker corners of identity thinking, where conspiracy theories, rejection of the other, and incitement to violence are often part of the mix. But she also points to several paths that could lead us away from despair and toward a possible world in which everyone can adhere to the principle according to which “I am myself, that’s all there is to it” without denying the diversity of human communities or essentializing either universality or difference. This bold and courageous interrogation of identity politics will be of great interest to anyone concerned with the state of our world today.

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What does it mean to be Jewish? What is an anti-Semite? Why does the enigmatic identity of the men who founded the first monotheistic religion arouse such passions? We need to return to the Jewish question. We need, first, to distinguish between the anti-Judaism of medieval times, which persecuted the Jews, and the anti-Judaism of the Enlightenment, which emancipated them while being critical of their religion. It is a mistake to confuse the two and see everyone from Voltaire to Hitler as anti-Semitic in the same way. Then we need to focus on the development of anti-Semitism in Europe, especially Vienna and Paris, where the Zionist idea was born. Finally, we need to investigate the reception of Zionism both in the Arab countries and within the Diaspora. Re-examining the Jewish question in the light of these distinctions and investigations, Roudinesco shows that there is a permanent tension between the figures of the ‘universal Jew’ and the ‘territorial Jew’. Freud and Jung split partly over this issue, which gained added intensity after the creation of the State of Israel in 1948 and the Eichmann trial in 1961. Finally, Roudinesco turns to the Holocaust deniers, who started to suggest that the Jews had invented the genocide that befell their people, and to the increasing number of intellectual and literary figures who have been accused of anti-Semitism. This thorough re-examination of the Jewish question will be of interest to students and scholars of modern history and contemporary thought and to a wide readership interested in anti-Semitism and the history of the Jews.

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Roudinesco follows the development of Lacan's career from his early clinical practice and conflicts with the establishment, as he constantly pushed the boundaries of psychoanalysis from its roots in biology and neurology to a powerful critical tool that resonated in fields ranging from literary theory to feminist politics.

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Why do some people still choose psychoanalysis-Freud's so-called talking cure-when numerous medications are available that treat the symptoms of psychic distress so much faster? Elisabeth Roudinesco tackles this difficult question, exploring what she sees as a "depressive society": an epidemic of distress addressed only by an increasing reliance on prescription drugs. Far from contesting the efficacy of new medications like Prozac, Zoloft, and Viagra in alleviating the symptoms of any number of mental or nervous conditions, Roudinesco argues that the use of such drugs fails to solve patients' real problems. In the man who takes Viagra without ever wondering why he is suffering from impotence and the woman who is given antidepressants to deal with the loss of a loved one, Roudinesco sees a society obsessed with efficiency and desperate for the quick fix. She argues that "the talking cure" and pharmacology represent not just different approaches to psychiatry, but different worldviews. The rush to treat symptoms is itself symptomatic of an antiseptic and depressive culture in which thought is reduced to the firing of neurons and desire is just a chemical secretion. In contrast, psychoanalysis testifies to human freedom and the power of language.

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The toppling of statues in the name of anti-racism is disconcerting, as is the violence sometimes displayed towards others in the name of gender equality. The emancipation movements of the past seem to have undergone a subtle transformation: the struggle now is not so much to bring about progress but rather to denounce offenses, express indignation, and assert identities, sometimes in order to demand recognition. The individual’s commitment to self-definition and self-appreciation, understood as the exercise of a sovereign right, has become a distinctive sign of our time. Elisabeth Roudinesco takes us into the darker corners of identity thinking, where conspiracy theories, rejection of the other, and incitement to violence are often part of the mix. But she also points to several paths that could lead us away from despair and toward a possible world in which everyone can adhere to the principle according to which “I am myself, that’s all there is to it” without denying the diversity of human communities or essentializing either universality or difference. This bold and courageous interrogation of identity politics will be of great interest to anyone concerned with the state of our world today.

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For Elisabeth Roudinesco, a historian of psychoanalysis and one of France's leading intellectuals, Canguilhem, Sartre, Foucault, Althusser, Deleuze, and Derrida represent a "great generation" of French philosophers who accomplished remarkable work and lived incredible lives. These troubled and innovative thinkers endured World War II and the cultural and political revolution of the 1960s, and their cultural horizon was dominated by Marxism and psychoanalysis, though they were by no means strict adherents to the doctrines of Marx and Freud. Roudinesco knew many of these intellectuals personally, and she weaves an account of their thought through lived experience and reminiscences. Canguilhem, for example, was a distinguished philosopher of science who had a great influence on Foucault's exploration of sanity and madness-themes Althusser lived in a notorious personal drama. And in dramatizing the life of Freud for the screen, Sartre fundamentally altered his own philosophical approach to psychoanalysis. Roudinesco launches a passionate defense of Canguilhem, Sartre, Foucault, Althusser, Deleuze, and Derrida against the "new philosophers" of the late 1970s and 1980s, who denounced the work-and sometimes the private lives-of this great generation. Roudinesco refutes attempts to tar them, as well as the Marxist and left-wing tradition in general, with the brush of Soviet-style communism. In Freudian theory and the philosophy of radical commitment, she sees a bulwark against the kind of manipulative, pill-prescribing, and normalizing psychology that aims to turn individuals into mindless consumers. Intense, clever, and persuasive, Philosophy in Turbulent Times captivates with the dynamism of French thought in the twentieth century.

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In this dialogue, Alain Badiou shares the clearest, most detailed account to date of his profound indebtedness to Lacanian psychoanalysis. He explains in depth the tools Lacan gave him to navigate the extremes of his other two philosophical "masters," Jean-Paul Sartre and Louis Althusser. Elisabeth Roudinesco supplements Badiou's experience with her own perspective on the troubled landscape of the French analytic world since Lacan's death-critiquing, for example, the link (or lack thereof) between politics and psychoanalysis in Lacan's work. Their exchange reinvigorates how the the work of a pivotal twentieth-century thinker is perceived.

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For Elisabeth Roudinesco, a historian of psychoanalysis and one of France's leading intellectuals, Canguilhem, Sartre, Foucault, Althusser, Deleuze, and Derrida represent a "great generation" of French philosophers who accomplished remarkable work and lived incredible lives. These troubled and innovative thinkers endured World War II and the cultural and political revolution of the 1960s, and their cultural horizon was dominated by Marxism and psychoanalysis, though they were by no means strict adherents to the doctrines of Marx and Freud. Roudinesco knew many of these intellectuals personally, and she weaves an account of their thought through lived experience and reminiscences. Canguilhem, for example, was a distinguished philosopher of science who had a great influence on Foucault's exploration of sanity and madness-themes Althusser lived in a notorious personal drama. And in dramatizing the life of Freud for the screen, Sartre fundamentally altered his own philosophical approach to psychoanalysis. Roudinesco launches a passionate defense of Canguilhem, Sartre, Foucault, Althusser, Deleuze, and Derrida against the "new philosophers" of the late 1970s and 1980s, who denounced the work-and sometimes the private lives-of this great generation. Roudinesco refutes attempts to tar them, as well as the Marxist and left-wing tradition in general, with the brush of Soviet-style communism. In Freudian theory and the philosophy of radical commitment, she sees a bulwark against the kind of manipulative, pill-prescribing, and normalizing psychology that aims to turn individuals into mindless consumers. Intense, clever, and persuasive, Philosophy in Turbulent Times captivates with the dynamism of French thought in the twentieth century.

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“For what tomorrow will be, no one knows,” writes Victor Hugo. This dialogue, proposed to Jacques Derrida by the historian Elisabeth Roudinesco, brings together two longtime friends who share a common history and an intellectual heritage. While their perspectives are often different, they have many common reference points: psychoanalysis, above all, but also the authors and works that have come to be known outside France as “post-structuralist.” Beginning with a revealing glance back at the French intellectual scene over the past forty years, Derrida and Roudinesco go on to address a number of major social and political issues. Their extraordinarily wide-ranging discussion covers topics such as immigration, hospitality, gender equality, and “political correctness”; the disordering of the traditional family, same-sex unions, and reproductive technologies; the freedom of the “subject” over and against “scientism”; violence against animals; the haunting specter of communism and revolution; the present and future of anti-Semitism (as well as that which marked Derrida’s own history) and the hazardous politics of criticizing the state of Israel; the principled abolition of the death penalty; and, to conclude, a chapter “in praise of psychoanalysis.” These exchanges not only help to situate Derrida's thought within the milieu out of which it grew, they also show more clearly than ever how this thought, impelled by a deep concern for justice, can be brought to bear on the social and political issues of our day. What emerges here above all, far from an abstract, apolitical discourse, is a call to take responsibility—for the inheritance of a past, for the singularities of the present, and for the unforeseeable tasks of the future.

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“For what tomorrow will be, no one knows,” writes Victor Hugo. This dialogue, proposed to Jacques Derrida by the historian Elisabeth Roudinesco, brings together two longtime friends who share a common history and an intellectual heritage. While their perspectives are often different, they have many common reference points: psychoanalysis, above all, but also the authors and works that have come to be known outside France as “post-structuralist.” Beginning with a revealing glance back at the French intellectual scene over the past forty years, Derrida and Roudinesco go on to address a number of major social and political issues. Their extraordinarily wide-ranging discussion covers topics such as immigration, hospitality, gender equality, and “political correctness”; the disordering of the traditional family, same-sex unions, and reproductive technologies; the freedom of the “subject” over and against “scientism”; violence against animals; the haunting specter of communism and revolution; the present and future of anti-Semitism (as well as that which marked Derrida’s own history) and the hazardous politics of criticizing the state of Israel; the principled abolition of the death penalty; and, to conclude, a chapter “in praise of psychoanalysis.” These exchanges not only help to situate Derrida's thought within the milieu out of which it grew, they also show more clearly than ever how this thought, impelled by a deep concern for justice, can be brought to bear on the social and political issues of our day. What emerges here above all, far from an abstract, apolitical discourse, is a call to take responsibility—for the inheritance of a past, for the singularities of the present, and for the unforeseeable tasks of the future.

Read more less

In this dialogue, Alain Badiou shares the clearest, most detailed account to date of his profound indebtedness to Lacanian psychoanalysis. He explains in depth the tools Lacan gave him to navigate the extremes of his other two philosophical "masters," Jean-Paul Sartre and Louis Althusser. Elisabeth Roudinesco supplements Badiou's experience with her own perspective on the troubled landscape of the French analytic world since Lacan's death-critiquing, for example, the link (or lack thereof) between politics and psychoanalysis in Lacan's work. Their exchange reinvigorates how the the work of a pivotal twentieth-century thinker is perceived.

Read more less