This piece is an attempt to make some (limited) (philosophical?) sense of my "annus horribilis" (2014) when chronic pain almost drove me mad. Some of my friends and followers on Facebook and Academia.edu were crucial in helping me return to (some level of) sanity. That's why I am posting it here. As it stands, this is a workshop talk for a meeting on philosophy and medicine. Most of the participants will be medical doctors. The genre is foreign to me. But writing this piece was cathartic. The text is in German. An English translation will follow soon since this piece will become part of a joint paper with my colleague Matthew Ratliffe.

Cet article se propose d'esquisser une métapsychologie de la psychose en se focalisant uniquement sur la description des processus psychiques qui sont caractéristiques de chaque pathologie, ce qui permet de dégager leur logique propre, et de montrer à chaque fois la dimension spatiale ou temporelle dont le patient fait abstraction. En effet, les discours et les comportements de la psychose nous apparaissent souvent comme incohérents, et pourtant, ils suivent des processus psychiques qui sont à la fois logiques et spécifiques à chaque pathologie, tel est du moins ce que cet article se propose de montrer en s'appuyant sur des vignettes cliniques. Il s'agira de voir comment l'expérience mal acquise de l'espace et du temps conduit les patients psychotiques à suivre des logiques imaginaires, que les logiciens appellent aussi des logiques formelles, parce qu'elles ont la particularité de faire abstraction d'une dimension spatiale ou temporelle de l'expérience, tandis qu'en pareille situation, les patients névrosés suivent des logiques empiriques. Ainsi, chaque pathologie de la psychose suit une logique imaginaire qui lui est propre : le processus psychique spécifique à l'autisme suit une logique trivalente ou floue, celui de la schizophrénie suit une logique hypothétique ou non-monotone, celui de la paranoïa suit une logique répétitive ou fractale, et celui des troubles bipolaires suit une logique associative, ce que l'on appelle respectivement dans la clinique de la psychose l'indifférenciation, l'hallucination, la systématisation, et le discours logorrhéique du coq à l'âne.

Partiendo del principio protestante del "sacerdocio de todos los creyentes", que propuso Lutero , se plantean las implicaciones teológicas y eclesiales de este "sacerdocio universal", como la confesión de la "sanctorum communio". Se hace una intersección con la salud mental, en cuanto la comunidad cristiana responde, desde una ética del dolor, a las experiencias de sufrimiento psíquico. Se plantean las miradas de comprensión de dicho sufrimiento desde la psicopatología y los abordajes psicoterapéuticos, así como se plantean las formas de intervención desde las comunidades de fe para el crecimiento y la curación.

Depersonalization Disorder (DPD) is a psychopathological condition in which subjects suffer from a massive alienation from themselves and the world around them. In recent years, several philosophers have proposed accounts that interpret DPD in terms of an alteration in global features of normal consciousness, such as a sense of mineness or emotional coloring. This article criticizes such accounts and develops an alternative to them. On the account I present here, the symptoms of DPD are due to impairments in implicit forms of self-consciousness that characterize many, but not all, types of conscious mental states.

Estés, Clarissa Pinkola, Women Who Run With the Wolves. Contracting the Power of the Wild Woman, London, Rider, 1992.

Bluebeard In a single human being there are many other beings, all with their own values, motives, and devices. Some psychological technologies suggest we arrest these beings, count them, name them, force them into harness till they shuffle along like vanquished slaves. But to do this would halt the dance of wildish lights in a woman's eyes; it would halt her heat lightning and arrest all throwing of sparks. Rather than corrupt her natural beauty, our work is to build for all these beings a wildish countryside wherein the artists among them can make, the lovers love, the healers heal. But what shall we do with those inner beings who are quite mad and those who carry out destruction without thought? Even these must be given a place, though one in which they can be contained. One entity in particular, the most deceitful and most powerful fugitive in the psyche, requires our immediate consciousness and containment-and that one is the natural predator. While the cause of much human suffering can be traced to negligent fostering, there is also within the psyche naturally an innate contra naturam aspect, an "against nature" force. The contra naturam aspect opposes the positive: it is against development, against harmony, and against the wild. It is a derisive and murderous antagonist that is born into us, and even with the best parental nurture the intruder's sole assignment is to attempt to turn all crossroads into closed roads. Stalking the Intruder: The Beginning Initiation This predatory potentate 1 shows up time after time in women's dreams. It erupts in the midst of their most soulful and meaningful plans. It severs the woman from her intuitive nature. When its cutting work is done, it leaves the woman deadened in feeling, feeling frail to advance her life; her ideas and dreams lay at her feet drained of animation. Bluebeard is a story of such a matter. In North America, the best known Bluebeard versions are the French and the German. 2 But I prefer my literary version in which the French and the Slavic are mingled, like the one given to me by my Aunt Kathé (pronounced "Katie"), who lived in Csibrak near Dombovar in Hungary. Among our cadre of farmwomen tellers, the Bluebeard tale is begun with an anecdote about someone who knew someone who knew someone who had seen the grisly proof of Bluebeard's demise. And so we begin. = = = THERE IS A HANK OF BEARD which is kept at the convent of the white nuns in the far mountains. How it came to the convent no one knows. Some say it was the nuns who buried what was left of his body, for no one else would touch it. Why the nuns would keep such a relic is unknown, but it is true. My friend's friend has seen it with her own eyes. She says the beard is blue, indigo-colored to be exact It is as blue as the dark ice in the lake, as blue as the shadow of a hole at night. This beard was once worn by one who they say was a failed magician, a giant man with an eye for women, a man known by the name of Bluebeard. 'Twas said he courted three sisters at the same time. But they were frightened of his beard with its odd blue cast, and so they hid when he called. In an effort to convince them of his geniality he invited them on an outing in the forest. He arrived leading horses arrayed in bells and crimson ribbons. He set the sisters and their mother upon the horses and off they cantered into the forest. There they had a most wonderful day riding, and their dogs ran beside and ahead. Later they stopped beneath a giant tree and Bluebeard regaled them with stories and fed them dainty treats. The sisters began to think, "Well, perhaps this man Bluebeard is not so bad after all." They returned home all a-chatter about how interesting the day had been, and did they not have a good time? Yet, the two older sisters' suspicions and fears returned and they vowed not to see Bluebeard again. But the youngest sister thought if a man could be that charming, then perhaps he was not so bad. The more she talked to herself, the less awful he seemed, and also the less blue his beard.

Einleitung Saturn und Melancholie -seit der Antike wurde die Depression als eine Erkrankung angesehen, die unter der Herrschaft des Chronos oder Saturn stand und somit auch eine Störung der Zeitlichkeit war . Dies stimmt überein mit dem klinischen Bild: Depressive Menschen leiden unter einer Verlangsamung und Entfremdung der subjektiv erlebten Zeit. Die Antriebskräfte erlahmen, und die Lebensbewegung kommt ins Stocken, in der schweren Depression bis hin zu einem Stillstand der Zeit. Die Möglichkeiten der Zukunft erscheinen verschlossen, und an ihre Stelle tritt ein stets drohendes, ja unausweichliches Verhängnis. Auf der anderen Seite drängen sich alle erinnerten Versäumnisse und Fehler in den Vordergrund und scheinen nicht wiedergutzumachen; Schuld und Last der Vergangenheit drücken den Depressiven buchstäblich nieder. Kurz, in der Depression errichtet die Zeit eine grausame und unerbittliche Herrschaft, die sich nicht mehr abschütteln lässt.

Il s’agit d’une étude audacieuse sur la production sociale de l’anorexie. La première partie formule les enjeux méthodologiques de cette approche sociologique qui s’installe au coeur même d’un trouble à travers une série d’entretiens ethnographiques , la seconde décrit la façon de devenir anorexique à partir de l’autocontrôle alimentaire de patientes ; la troisième réinscrit ce processus dans l’espace social.

The aim of this chapter is to show how the insights of existential phenomenologists can help us to understand changes in the structure of experience that occur in psychiatric illness. We employ the term "existential phenomenology" to refer to a broad philosophical approach shared by various philosophers, including Sartre, Merleau-Ponty and Heidegger. It is more specific than "existentialism", as one could be an existentialist without being a phenomenologist. It is also more specific than "phenomenology", and is often contrasted with the "transcendental phenomenology" of Edmund Husserl. However, it would be misleading to emphasise the contribution made by "existential", as opposed to "transcendental", phenomenology. Husserl"s later phenomenology has also informed the interpretation of psychiatric illness, and is often appealed to alongside largely complementary insights drawn from the works of Heidegger and others. 1 For current purposes though, we will be focusing upon philosophers such as Heidegger, Merleau-Ponty and especially Sartre, who are generally recognised as "existential" philosophers. Existential phenomenology encompasses a range of interrelated themes. A central concern of the current chapter, which features in the work of Heidegger, Sartre and others, is the manner in which we find ourselves situated in a world that matters to us in a range of ways, a world where things show up to us as valuable, functional, interesting, enticing, threatening and so on. Inextricable from this is an emphasis upon how experience is structured by a sense of our possibilities. Associated with both these themes is an appreciation of the phenomenological role of the body.

Abstract:

The example of the diagnosis of "borderline personality disorder" is used to illustrate the problem of diagnostic classifications which place people in a "disorder class" according to personality and behavioral traits which are judged in an unreflected manner and which say more about the prejudices and fears of the diagnosticians than about the life situation and life difficulties of those diagnosed.
This type of classification is based on pre-scientific assumptions and procedures, which have unfortunately persisted in the field of psychopathology until today. The article shows how diagnoses such as "borderline personality disorder" can have an extremely destructive effect on both psychotherapists and their clients.
Psychotherapists sometimes try to neutralize these effects by reinterpreting these diagnoses for themselves, weakening them or simply ignoring them in their encounters with their clients. A satisfactory solution can hardly be seen in this behavior.

Zusammenfassung:

Am Beispiel der Diagnose „BorderlinePersönlichkeitsstörung“ wird die Problematik von diagnostischen Klassifikationen aufgezeigt, die Menschen nach unreflektiert wertenden Persönlichkeits- und Verhaltensmerkmalen in eine „Störungsklasse“ einordnen, die mehr über die Vorurteile und Ängste der Diagnostiker aussagen als über die Lebenssituation und Lebensschwierigkeiten der Diagnostizierten. Diese Art der Klassifikationen beruht auf vorwissenschaftlichen Annahmen und Vorgangsweisen, die sich im Bereich der Psychopathologie bedauerlicherweise bis heute hartnäckig gehalten haben. Der Artikel zeigt auf, in welcher Weise Diagnosen wie „Borderline-Persönlichkeitsstörung“ sowohl auf Seiten der PsychotherapeutInnen als auch auf Seiten ihrer KlientInnen eine ausgesprochen destruktive Wirkung entfalten können.
PsychotherapeutInnen versuchen diese Wirkungen bisweilen dadurch zu neutralisieren, dass sie diese Diagnosen für sich uminterpretieren, abschwächen oder in der Begegnung mit ihren Klientinnen schlicht ignorieren. Eine zufriedenstellende Lösung kann darin kaum
gesehen werden.

The aim of this paper is to provide a phenomenology of uncanniness which shows that although Martin Heidegger in his path breaking analysis of existential anxiety and human finitude puts his finger on some key elements of what in German is known as " das Unheimliche " , this analysis falls short of displaying what it means to have a truly uncanny experience for reasons of neglecting the constitutive powers of embodiment and intersubjectivity. To understand the true nature of the uncanny, we should turn to experiences of automata, corpses, ghosts and doubles found in horror stories and to the lives of persons afflicted by certain mental disorders, such as Cotard syndrome and Capgras delusion. To feel and perceive oneself to be dead (Cotard syndrome) or family members to have been replaced by impostors (Capgras delusion) are not only more profoundly uncanny experiences than facing the general meaninglessness of life, targeted by Heidegger; they are in many ways experiences that can teach us more about the phenomenology of being-in-the-world than Heidegger's account of existential anxiety is able to do. The experiences reported by persons suffering from such mental disorders force us to acknowledge how all pervasive and powerful so called existential feelings can be in affording – and denying – structure and content to our perceptions and thoughts when we inhabit a world.

.....the double bind as constituting an entirely new, non-material, principle of evolution, major conceptual revisions may need to be made in our general understanding of evolution as contained within the “modern evolutionary synthesis”.

KEYWORDS:
behavior, communication, context, contradiction, deutero-learning, double bind, epistemology, evolution, incompleteness theorum, kinesics, learning, logical type theory, metacommunication, metamessages, metatheory, mystification, paradox, relationships, schismogenesis, schizophrenia,  scientific elegance, symmathesy, teleology, temporality, transcontextual, transdisciplinary, trauma

A discussion of the self-defeating impulses that are written as consciousness memories (fake or real) within our Subconscious-Conscious Minds that act as holographic inserts changing our  psychological profiles is presented. These basically trigger the feeling of lack of self-trust that provokes a sense of self-doubt, self-inadequacy, self-inferiority, and lack of self-esteem that lead to the perception of self-unworthiness. Furthermore, they can afflict one with a sense of despair, hopelessness, helplessness, that gives rise to self-insecurity that can degenerate to lack of self-acceptance, and even self-loathing.  Additionally, they plague one with a feeling of shame and perhaps guilt for having done something wrong presently or in the past that has made God to abandon or even betray you, which exacerbate the feeling of self-insecurity and unsafety igniting fear within you. This all leads to cosmic anger or rage that either passively drowns you with victim consciousness, feeling isolated and vulnerable, perceiving yourself as being basically unlucky. Accordingly, it compels you to embark on a self-destructive campaign that soon condemns you to myriads of uncontrollable addictions exacerbating your already generated Pain Body (an instinctual space in the second layer of your Unconscious Mind), or compels you to want to find some self-satisfaction in which you erroneously embark on a campaign of ‘service to self only,’ much the same as your negative aliens manipulators and controllers, thinking about nothing or nobody but yourself, drowned in a feeling of having apathy for others that soon degenerates to having contempt and even hatred  for the ALL. Thus, afflicted with the notion of self-entitlement, you can submit to egotism, narcissism, or even total psychopathy, and with total sense of lack of self-responsibility and self-accountability, turning to a tyrant to exploit every situation and everyone without any compassion or empathy, always in search of finding some sort of satisfaction through deception while you engage in self-deception, masking your self-insecurities and self-inferiority that you deep down feel, portraying yourself as the wise and ‘know it all,’ with a sense of self-righteousness, depicting yourself now as one who is adept and blessed with the power of success, which actually is delusional and contrary to the TRUTH. And, in reality you are condemned with the lack of self-awareness that has plunged you to self-enslavement, while you do realize you have been afflicted with self-entrapment, creating evermore fear, anger and hatred in you, that as a victim, you want to victimize all others. And, until you wake up and recognize who your true enemy is (the negative aliens), you are at a disadvantage, constantly being defeated by the Shadow Selves and AI-generated parasitic-vampiric creatures constantly preying upon you energetically, that with always feeling contempt, hatred, fear and especially anger, and through defying the provisions of God’s Law of One, it only exacerbates the situation. And, particularly with self-destructive self-indulgences, you only manage to become more and more distant from the loving ways of God, condemning yourself to live in this Underworld of negative aliens instead of waking up, smelling the proverbial roses within a God World that brings you much tranquility, comfort, as well as eternal physical and spiritual prosperity. Wake up and realize that you have NOT been abandoned nor betrayed by God. Start to look WITHIN and begin to, once again, connect with your HIGHERSELF that is a self-similar fractilized holographic aspect of God residing WITHIN, and begin to utilize your God-given innate higher dimensional intuitive intelligence and acumen to, once for all, free yourself from this bondage of self-imprisonment. Again, God has NOT abandoned you. In fact, as you read this article, your core manifestation body template and morphogenetics is being re-encrypted through the high frequency Aurora Light coming to us from the next higher universes and provided by our beloved Aurora Guardians who are hosting this Ascension Cycle, eradicating any trace of negative aliens’ machinery and structure within your and planetary body, dissolving their alien black goo like an insistent acid. This constitutes a holographic re-patterning that promises to eradicate all AI Shadow Selves, parasites, vampires, demons, or whatever you like to call them, regenerating, restoring, and resurrecting your original Oraphim Angelic morphogenetics and energetics to the state of Diamond Sun 12D strand silicate-based crystalline DNA or even higher.

Being based upon a real experience that serves as a good case study, this manuscript concentrates on the psychopathy of a group of individuals who suffer from hurt ego emanating from deep sense of self-inadequacy and lack of self-esteem perceiving themselves as the ones who have never amounted to anything significant during their present course of incarnation, as well as being grossly inundated by negative karma arising from past or parallel lives that has left its scars, afflicting them with a dire case of psychosis-neurosis. Such individuals are often plagued with entropic energies, having developed a deep sense of contempt for their fellow humans, who see everyone in “dirty diapers,” but of course, excluding themselves. Accordingly, such individuals are highly apathetic or lack true empathy for their fellow humans, often behaving egotistically and narcissistically, and seeing themselves and their needs above all others as well as masquerading as “leaders” among a group, while engaging in manipulating and controlling others to get what they want.  And, such a contempt for humanity is particularly evident nowadays as the present course of pre-Ascension movement has left its adverse mark on these individuals who are not adequately spiritually awakened or enlightened, being still deeply plagued by a sense of judgementality regarding “others,” defying the very underlying requisite principle of the Ascension movement. Namely, Ascension can only be successfully achieved upon developing reverence for the Cosmic Law of One while ardently engaging in exercising and advocating the provisions of ‘the Law’ whose foundation is based on interconnectedness and Unity Consciousness. Thus, as conflicting of a strategy and principle it may seem to be contrary to the provision of Interconnectedness and Unity Consciousness of the Law of one, it is crucial that one lays out a clear boundary for them, even indulging in altogether quarantining oneself from such individuals. And, as manipulative as these people are, they will only proceed to break one’s heart with regard to all the loving heartfelt treatments and provisions one may have bestowed upon them by allowing them to be too close that only proves to be futile in the long run in terms of one’s time and energetics already expended. Finally, when it culminates in such individuals being unsuccessful to carry out their initial agendas and obtain what they have always wanted, they become disgruntled to seek other weak-minded individuals to do what they do best that is manipulating and controlling them by a way of poisoning and derailing them from their already ongoing spiritual path in order to find some degree of comfort and short lived inner peace for themselves. It is also particularly amusing that such individuals are often so vain as to perceive physical looks or strength as a prowess attribute that gives them comfort, often considering themselves to be superior to others while they indulge in humiliating and looking down on others. Thus, the last thing you want to do is to avoid an otherwise benevolent act of ever giving any compliment to them about their physical attributes that would be in the hope of helping them alleviate their sense of lack of self-esteem, which would only intensify their sense of narcissism-elitism that would be akin to pouring fuel on a fire that is already raging within them.

There are many ways of understanding the nature of philosophical questions. One may consider their morphology, semantics, relevance, or scope. This article introduces a different approach, based on the kind of informational resources required to answer them. The result is a definition of philosophical questions as questions whose answers are in principle open to informed, rational, and honest disagreement, ultimate but not absolute, closed under further questioning, possibly constrained by empirical and logico-mathematical resources, but requiring noetic resources to be answered. The article concludes with a discussion of some of the consequences of this definition for a conception of philosophy as the study (or “science”) of open questions, which uses conceptual design to analyse and answer them.

Phenomenology may be considered the systematic science of subjective experience and its basic structures of intentionality, embodiment, temporality and intersubjectivity. Thus it is assigned the crucial task of defending subjective experience against reductionist claims raised by proponents of naturalism
or physicalism. Nonetheless, phenomenology is far more than a mere science of consciousness which it maintains as an impregnable, but sterile citadel. On the contrary, as a science of embodied and extended subjectivity, it touches the fields
of empirical sciences and enters with them into a productive dialogue. This is shown in three areas of science: (1) by the crucial role of phenomenology for the paradigm of embodied and extended mind in cognitive neuroscience; (2) by the
phenomenological concept of primary social cognition as intercorporeality; and (3) by the phenomenological psychopathology of embodiment, in particular in
schizophrenia.

Semiotics (sometimes spelled “semeiotic”) is the name first given by John Locke, and later reprised by Charles S. Peirce, for the “doctrine of signs,” or the study of how some things can stand for other things to still other things. This deliberate inquiry can be contrasted with “folk semiotic” accounts, which assume that there is some intrinsic feature about, say, the human voice or a painted board that makes them capable of signifying. Such a naive assumption does not withstand serious scrutiny. From a philosophical standpoint, what makes something a sign is an involvement in a specific sort of triadic relation. This relation is found in human/nonhuman and deliberate/nondeliberate signs alike. Semiosis, the action of signs, is what permits communication, but it is wider than communication. For example, if while in an adjacent room I smell that the turkey in the oven is ready, my pet dog can smell it too, and the turkey is not trying to “tell” us anything. But if the cook in the kitchen tells me it is ready, I receive that message, while my dog hears the sounds but is none the wiser (in contemporary semiotic parlance, my dog and I couple our Umwelten via indices, but the symbols at hand generate interpretants only in my anthroposemiosis). In spite of the fact that it has a long and distinguished history (especially during the medieval period), general inquiry into signs became an organized research program only in the mid-20th century. Today, in addition to philosophers, semiotics attracts a wide range of scholars, such as ethologists, cognitive scientists, linguists, art historians, logicians, media theorists, literary critics, computer programmers, biologists, sociologists, and so on. From a methodological standpoint, then, parochialism is not an option. The scholarly literature can nevertheless be fruitfully divided into theoretical and applied strands. Not surprisingly, most philosophers drawn to semiotic questions work in the former strand. Semiotics is not to be confused with “semiology,” a (now largely defunct) project that originated in the lectures of the linguist Ferdinand de Saussure and which was active in the 1960s, mainly in France. Semiotics, by contrast, is a vibrant tradition that continues to flourish worldwide. Although some persist in employing the term “semiotics” when discussing narrow studies that focus exclusively on cultural codes, such terminological misuse masks the fact that a study of signs is broader than a study of language. A sustained philosophy of signs, then, promises (as Locke initially surmised) to yield truly novel insights.

Now, to better understand the Oligarchy or the 1% (actually, those who are really in control of our world are of much less than 1%, but it is easier to just say, "the 1%"), we need to not only ask questions, but to answer them as well. It just so happens that I had already been researching the Oligarchy for more than 20 years before people like Jimmy Carter, Jesse Ventura and Bernie Sanders started talking about it.

Thus, I am perhaps the one main person who not only knows the most about them, but who will also tell you about what I now know. Others who know, may not know as much, and they may not want to tell you what they know. The fact of the matter is that you most likely will not find out anything about the Oligarchy or the 1% via an education from within present day academia. In fact, what you "learn" or are told from within academia today, most likely will steer you away from what you would need to know about the subject.

Maurice Merleau-Ponty was a 20 th -century French philosopher who worked at the intersection of phenomenology and existentialism. Phenomenology, founded by Edmund Husserl and further developed by his students, including Martin Heidegger, is the study of human experience and existence. Traditionally, it describes the essential structures of consciousness-i.e., those features that hold for any experiencing human subject-including selfhood, intersubjectivity, affectivity, and temporality. Existentialism, in contrast with phenomenology, is not a systematic research program. Its themes originate in the 19 th -century work of Søren Kierkegaard and Friedrich Nietzsche, though "existentialism" was not used as a philosophical label until Gabriel Marcel applied it to the work of Jean-Paul Sartre in the 1940s (Fulton 1999, 12-13). Like phenomenology, existentialism is the study of the nature of human existence and with how we experience a meaningful world. But existentialists are primarily concerned with human processes of self-creation-such as how we become who we are, or transform our identity-rather than with the unchanging essence of human being. In this respect, existentialists typically study contingent, rather than necessary, features of human existence.

Borderline personality disorder is a complex psychopathological phenomenon. It is usually thought to consist in a vast instability of different aspects that are central to our experience of the world, and to manifest as "a pervasive pattern of instability of interpersonal relationships, self-image, and affects, and marked impulsivity" (American Psychiatric Association 2013, p. 663). Typically, of the instability triad-instability in (1) self, (2) affect and emotion, and (3) interpersonal relationships-only the first two are described, examined, and conceptualized from an experiential point of view. In this context, disorders of self have often motivated analyses of self-experience and the sense of self, affective disorders have been frequently considered in the light of emotional experience and its phenomenological structure. Patterns in the phenomenology of social experience have found comparatively little traction when it comes to the conceptualization of the interpersonal disturbances in borderline. In this paper, I argue that interpersonal instability in borderline consists in much more than fragile and shifting relationships but, most importantly, also involves certain styles in experiencing others. These styles, I suggest, may play an explanatory role for the borderline-typical patterns of interpersonal turmoil and so deserve more attention. To better describe and understand these styles, I explore the phenomenological structure of borderline affective instability and discuss the implications it might have for how a person experiences and relates to other people. Considering core aspects of borderline affective instability, such as alexithymia, emotional contagion, emotion dysregulation, and chronic emptiness, I propose borderline can be interpreted as a disturbance of interaffective exchange, which gives rise to certain ways of experiencing others that imply a social impairment.

This enlightening article talks about the enormous suffering of narcissistic and co-dependent children and views their unfortunate fate during childhood and adulthood from the perspective that they have been damned to unhappiness during their stay on planet Earth and for all eternity.

Modernity and a True Return to Nature 0. Point of Departure Question How are human-nature relations and the attainment of virtue through human-nature relations understood in the classical urban theory of Geddes and Mumford? How is technology and technological power seen as mediating the relationship between humans and nature?

The "ontological difference"-that is, the difference between being and beings-is a central theme in Martin Heidegger's philosophy. The proper interpretation of this difference is, however, contentious. One of the most famous misinterpretations is found in the work of Ludwig Binswanger, the founder of existential analysis-a fusion of psychoanalysis and phenomenol ogy. Binswanger adapted Heidegger's philosophy of human existence for his own studies of mental disorder and, in the course of this adaptation, critiqued Heidegger's philosophy. Heidegger, initially supportive of Binswanger's application, later accused him of grossly misunderstanding the ontological difference. According to Heidegger, Binswanger's studies of particular psy chopathological cases should be taken as ontic (i.e., as a study of concrete beings-in this case, the concrete human being) rather than as ontological (i.e., as a study of the meaning of being-in this case, what it means to be human). Binswanger readily admitted his error but claimed that it was, in the end, a "productive misunderstanding"-a characterization that did little to satisfy Heidegger.

Cognitive and meta-cognitive models of obsessive-compulsive disorder explain it as the result of personality traits and belief biases of sufferers. But while there is good evidence for a correlation between OCD and the cognitive traits these models make central to it, the correlation is by no means perfect: a substantial number of sufferers do not manifest these traits. In this paper, I propose a predictive coding account of the disorder, which aims to explain both the symptoms and the cognitive traits on which the cognitive models turn. On this account, OCD centrally involves heightened and dysfunctionally focused attention to components of action and thought contents that are normally unconscious or of which we are only peripherally conscious. This gives rise to anxiety and the cognitive dispositions because these components carry information that predicts a catastrophic outcome, as well as information compatible with a more realistic model of the world. The behaviors characteristic of OCD are aimed at resolving the ambiguity between these models by altering the world, suppressing the errors or increasing the precision of the information.

"Confessions of a Frigid Man: A Philosopher’s Journey into the Hidden Layers of Men’s Sexuality" is the translation of a Japanese 2005 bestseller, "Kanjinai Otoko." Soon after the publication, this book stirred controversy over the nature of male sexuality, male “frigidity,” and its connection to the “Lolita complex.” Today, this work is considered a classic in Japanese men’s studies.

The most striking feature of this book is that it was written from the author’s first-person perspective. The author is a professor who teaches philosophy and ethics at a university in Japan, and in this book he talks about his own sexual fetishism, his feeling of emptiness after ejaculation, and his huge obsession with young girls and their developing female bodies. He undertakes a philosophical investigation of how and why sexuality took such a form within a person who had grown up as a “normal,” heterosexual man.

This may be the first case in which a philosopher delves deep into his own sexuality and poses an ambitious hypothesis about the formation of male “frigid” sexuality, which might actually be shared by many “normal” men in our society in a hidden way. Reading this book, female readers will come to know, for the first time, some hidden aspects of male sexuality which men have skillfully submerged in a deep layer of their psyches.

Table of Contents

Foreword to English Readers
Preface
Chapter 1: As Long as There’s a Miniskirt I Don’t Need a Flesh and Blood Woman!?
Chapter 2: Men Who Avert Their Eyes from “Male Frigidity”
Chapter 3: Why am I Attracted to School Uniforms?
Chapter 4: Delving into the Psychology of Men with “Lolita Complexes”
Chapter 5: Moving Beyond Being a “Frigid Man”
Epilogue: Further Thoughts on a Frigid Man – Year 2013

* You can read a newspaper article on this book entitled "Professor examines Lolita complex by first looking at his own experience" in Japan Times, May 5, 2017.
http://www.japantimes.co.jp/news/2017/05/05/national/social-issues/professor-examines-lolita-complex-first-looking-experience/#.WQ7-Xvnyipo

From "Preface"

"In this book I am going to write about the idea that men may not feel much sexual pleasure or satisfaction, and that it is because of this lack of feeling that they become absorbed in sexual fantasies involving things like miniskirts, uniforms, “lolicon” [a Japanese term for “Lolita complex”], and rape. In order to support this assertion I will speak extensively about myself. I intend to consider this issue not in terms of a general theory of male sexuality but rather from the point of view of my own specific case.

But I hope male readers read this text as if it were written just for them. I hope female readers read it with a sense of urgency, imagining that the man they are with may be subject to some of the same psychological workings it describes. I have resolved to speak with complete frankness; I intend to explore this unknown world without any fear or reservation. ....."

Here is Chapter 2 of my book Experiences of Depression: a Study in Phenomenology (OUP, 2015). This chapter includes my most detailed account to date of 'existential feeling', which the remaining chapters put to work in order to interpret experiences of depression.

***Oxford University Press has repeatedly bumped up the price of this book, and it is now far too expensive. If you would like a copy, please email me (matthew.ratcliffe@york.ac.uk) and I'll send you a PDF instead.***

in Le Grand soir, 20 11 2014
Capitalisme, technoscience et santé mentale legrandsoir.info/capitalisme-technoscience-et-sante-mentale.html 20 novembre 2014 Michel WEBER Le génocide est bien le rêve des pouvoirs modernes. (Foucault, La Volonté de savoir [1] On suggère le lien existant entre capitalisme, technoscience et manipulation mentale en s'attardant sur l'électrification des « chaînes de soins ». On insiste particulièrement sur le court-circuit immédiat qui eut lieu entre la découverte de l'activité électrique des systèmes musculaire et nerveux central et la volonté de les manipuler. Trois étapes scandent l'argument : la définition du capitalisme, de son lien avec la technoscience, et l'exploration du rapport historique qui existe entre électroscience et santé mentale. 1. Le capitalisme biocidaire Le capitalisme est notoirement difficile à définir. Historiquement, il est intrinsèquement lié au libéralisme dont les deux faces, politique et économique, sont inséparables. Pratiquement, il nomme simplement le système social qui attribue tous les avantages politiques aux détenteurs du capital et aucun (ou le moins possible) au prolétariat. Rien de plus facile pour le capitaliste, par exemple, que d'éluder l'impôt tandis que le travail est surtaxé et que la fraude n'atteint jamais les proportions astronomiques de l'évasion fiscale. Qui a jamais entendu dire que le coût du capital est trop élevé ? Le capitalisme nomme aussi la technique de reproduction de ces inégalités sociales. Théoriquement, on peut parler de système d'exploitation totale visant à maximiser le profit privé et la concentration du pouvoir. Dans les faits, tout est marchandise ou ressource (humains, faune, flore, …), partout (la marchandisation est totale : sphères publiques et privées, nationales et internationales, …) et en tous temps : la marchandisation est synchronique mais également diachronique ; des ressources qui ont mis des millions d'années à cristalliser peuvent être épuisées en deux siècles ; les générations futures n'ont à proprement parler aucuns droits. En amont, on trouve donc un biocide : la nature n'est qu'un réservoir de ressources à exploiter et une vaste poubelle. De même, en aval, la nature est métamorphosée en marchandises et en techniques. Berlan résume cela très bien en remarquant que l'industrie biotechnologique cherche la stérilisation de toutes les formes de vie afin de substituer la production à la reproduction [2]. En conclusion, parler de capitalisme génocidaire demeure rhétoriquement porteur, mais il faut savoir que, volens nolens, c'est la destruction de toutes les formes de vie qui est programmée, pas uniquement celle de populations « de couleur », ainsi que, s'il échet, leur