Podcasts about freud

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!What happens when a culture starts bending truth to fit its desires? We follow that question across surprising terrain—Freud's hidden motives, Wagner's spell over European imagination, Bauhaus boxes that flatten the human spirit, and the concrete politics of highways and housing projects that shattered parish life. Along the way, we challenge the idea that ideas are neutral. People make theories, and those people have desires, wounds, and wagers hidden in their work.We dig into how music can catechize a nation, how architecture preaches a theology, and how postwar social engineering rebranded thick ethnic worlds into a thin “white” identity. The conversation pulls no punches on race as an ideology of management, not heritage, and on why religious belonging often explains American life better than color lines. From the “triple melting pot” to the claims of universal design, we map the choices that made cities brittle and suburbs bland—and why families paid the price.Then we pivot to power, vice, and freedom. Sexual liberation sells itself as emancipation while functioning as a lever of control, especially in a world wired for instant indulgence. The counterweight is old and bracing: you are only as free as you are free from your vices. Finally, we climb to the keystone: Logos. John's audacious claim—Logos is God—offers a language sturdy enough to speak across civilizations. If America moves into a fourth era as Protestant hegemony recedes and new blocs rise, the live question is simple and seismic: will appetite or Logos set the terms?Hear the case, question the links, and decide which story you're living. If this conversation stretches your thinking, share it with a friend, hit follow, and leave a review telling us what challenged you most.Support the showTake advantage of great Catholic red wines by heading over to https://recusantcellars.com/ and using code "BASED" for 10% off at checkout!********************************************************Please subscribe! https://www.youtube.com/channel/UCKsxnv80ByFV4OGvt_kImjQ?sub_confirmation=1https://www.avoidingbabylon.comMerchandise: https://avoiding-babylon-shop.fourthwall.comLocals Community: https://avoidingbabylon.locals.comFull Premium/Locals Shows on Audio Podcast: https://www.buzzsprout.com/1987412/subscribeRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssRumble: https://rumble.com/c/AvoidingBabylon

Danielle (00:02):Hey, Jenny, you and I usually hop on here and you're like, what's happening today? Is there a guest today? Isn't that what you told me at the beginning?And then I sent you this Instagram reel that was talking about, I feel like I've had this, my own therapeutic journey of landing with someone that was very unhelpful, going to someone that I thought was more helpful. And then coming out of that and doing some somatic work and different kind of therapeutic tools, but all in the effort for me at least, it's been like, I want to feel better. I want my body to have less pain. I want to have less PTSD. I want to have a richer life, stay present with my kids and my family. So those are the places pursuit of healing came from for me. What about you? Why did you enter therapy?Jenny (00:53):I entered therapy because of chronic state of dissociation and not feeling real, coupled with pretty incessant intrusive thoughts, kind of OCD tendencies and just fixating and paranoid about so many things that I knew even before I did therapy. I needed therapy. And I came from a world where therapy wasn't really considered very Christian. It was like, you should just pray and if you pray, God will take it away. So I actually remember I went to the Seattle School of Theology and Psychology, partly because I knew it was a requirement to get therapy. And so for the first three years I was like, yeah, yeah, my school requires me to go to therapy. And then even after I graduated, I was like, well, I'm just staying in therapy to talk about what's coming up for my clients. And then it was probably five years, six years into therapy when I was finally like, no, I've gone through some really tough things and I just actually need a space to talk about it and process it. And so trying to develop a healthier relationship with my own body and figuring out how I wanted to move with integrity through the world is a big part of my healing journey.Danielle (02:23):I remember when I went to therapy as a kid and well, it was a psychologist and him just kind of asking really direct questions and because they were so direct and pointed, just me just saying like, nah, never happened, never did that, never felt that way, et cetera, et cetera. So I feel like as I've progressed through life, I've had even a better understanding of what's healing for me, what is love life like my imagination for what things could be. But also I think I was very trusting and taught to trust authority figures, even though at the same time my own trauma kept me very distrusting, if that makes sense. So my first recommendations when I went, I was skeptical, but I was also very hopeful. This is going to help.Jenny (03:13):Yeah, totally. Yep. Yeah. And sometimes it's hard for me to know what is my homeschool brain and what is just my brain, because I always think everyone else knows more than me about pretty much everything. And so then I will do crazy amount of research about something and then Sean will be like, yeah, most people don't even know that much about that subject. And I'm like, dang it, I wasted so much effort again. But I think especially in the therapy world, when I first started therapy, and I've seen different therapists over the years, some better experiences than others, and I think I often had that same dissonance where I was like, I think more than me, but I don't want you to know more than me. And so I would feel like this wrestling of you don't know me actually. And so it created a lot of tension in my earlier days of therapy, I think.Danielle (04:16):Yeah, I didn't know too with my faith background how therapy and my faith or theological beliefs might impact therapy. So along the lines of stereotypes for race or stereotypes for gender or what do you do? I am a spiritual person, so what do I do with the thought of I do believe in angels and spiritual beings and evil and good in the world, and what do I do? How does that mix into therapy? And I grew up evangelical. And so there was always this story, I don't know if you watched Heaven's Gates, Hells Flames at your church Ever? No. But it was this play that they came and they did, and you were supposed to invite your friends. And the story was some people came and at the end of their life, they had this choice to choose Jesus or not. And the story of some people choosing Jesus and making it into heaven and some people not choosing Jesus and being sent to hell, and then there was these pictures of these demons and the devil and stuff. So I had a lot of fear around how evil spirits were even just interacting with us on a daily basis.Jenny (05:35):Yeah, I grew up evangelical, but not in a Pentecostal charismatic world at all. And so in my family, things like spiritual warfare or things like that were not often talked about in my faith tradition in my family. But I grew up in Colorado Springs, and so by the time I was in sixth, seventh grade, maybe seventh or eighth grade, I was spending a lot of time at Ted Haggard's New Life Church, which was this huge mega, very charismatic church. And every year they would do this play called The Thorn, and it would have these terrifying hell scenes. It was very common for people to throw up in the audience. They were so freaked out and they'd have demons repelling down from the ceiling. And so I had a lot of fear earlier than that. I always had a fear of hell. I remember on my probably 10th or 11th birthday, I was at Chuck E Cheese and my birthday Wish was that I could live to be a thousand because I thought then I would be good enough to not go to hell.(06:52):I was always so afraid that I would just make the simplest mistake and then I would end up in hell. And even when I went to bed at night, I would tell my parents goodnight and they'd say, see you tomorrow. And I wouldn't say it because I thought as a 9-year-old, what if I die and I don't see them tomorrow? Then the last thing I said was a lie, and then I'm going to go to hell. And so it was always policing everything I did or said to try to avoid this scary, like a fire that I thought awaited me.Yeah, yeah. I mean, I am currently in New York right now, and I remember seeing nine 11 happen on the news, and it was the same year I had watched Left Behind on that same TV with my family. So as I was watching it, my very first thought was, well, these planes ran into these buildings because the pilots were raptured and I was left behind.Danielle (08:09):And so I know we were like, we get to grad school, you're studying therapy. It's mixed with psychology. I remember some people saying to me, Hey, you're going to lose your faith. And I was like, what does that mean? I'm like 40, do you assume because I learned something about my brain that's going to alter my faith. So even then I felt the flavor of that, but at the time I was with seeing a Christian therapist, a therapist that was a Christian and engaging in therapy through that lens. And I think I was grateful for that at the time, but also there were things that just didn't feel right to me or fell off or racially motivated, and I didn't know what to say because when I brought them into the session, that became part of the work as my resistance or my UNC cooperation in therapy. So that was hard for me. I don't know if you noticed similar things in your own therapy journey.Jenny (09:06):I feel sick as you say, that I can feel my stomach clenching and yeah, I think for there to be a sense of this is how I think, and therefore if you as the client don't agree, that's your resistance(09:27):Is itself whiteness being enacted because it's this, I think about Tema, Koon's, white supremacy, cultural norms, and one of them is objectivity and the belief that there is this one capital T objective truth, and it just so happens that white bodies have it apparently. And so then if you differ with that than there is something you aren't seeing, rather than how do I stay in relation to you knowing that we might see this in a very different way and how do we practice being together or not being together because of how our experiences in our worldviews differ? But I can honor that and honor you as a sovereign being to choose your own journey and your self-actualization on that journey.Danielle(10:22):So what are you saying is that a lot of our therapeutic lens, even though maybe it's not Christian, has been developed in this, I think you used the word before we got on here like dominion or capital T. I do believe there is truth, but almost a truth that overrides any experience you might have. How would you describe that? Yeah. Well,Jenny (10:49):When I think about a specific type of saying that things are demonic or they're spiritual, a lot of that language comes from the very charismatic movement of dominion and it uses a lot of spiritual warfare language to justify dominion. And it's saying there's a stronghold of Buddhism in Thailand and that's why we have to go and bring Jesus. And what that means is bring white capitalistic Jesus. And so I think that that plays out on mass scales. And a big part of dominion is that the idea that there's seven spheres of society, it's like family culture, I don't remember all of them education, and the idea is that Christians should be leaders in each those seven spheres of society. And so a lot of the language in that is that there are demons or demonic strongholds. And a lot of that language I think is also racialized because a lot of it is colorism. We are going into this very dark place and the association with darkness always seems to coincide with melanin, You don't often hear that language as much when you're talking about white communities.Danielle (12:29):Yeah, I don't know. Yeah, it's interesting when you talk about nuts and bolts and you're in therapy, then it becomes almost to me, if a trauma happens to you and let's say then the theory is that alongside of that trauma and evil entity or a spirit comes in and places itself in that weak spot, then it feels like we're placing the victim as sharing the blame for what happened to them or how they're impacted by that trauma. I'm not sure if I'm saying it right, but I dunno, maybe you can say it better. (13:25):Well, I think that it's a way of making even the case of sexual assault, for instance, I've been in scenarios where or heard stories where someone shared a story of sexual assault or sexual violence and then their life has been impacted by that trauma in certain patterned ways and in the patterns of how that's been impacted. The lens that's additionally added to that is saying an evil entity or an evil spirit has taken a stronghold or a footing in their life, or it's related to a generational curse. This happened to your mother or your grandma too. And so therefore to even get free of the trauma that happened to you, you also have to take responsibility for your mom or your grandma or for exiting an evil entity out of your life then to get better. Does that make sense or what are you hearing me say?Jenny (14:27):Well, I think I am hearing it on a few different levels. One, there's not really any justification for that. Even if we were to talk about biblical counseling, there's not a sense of in the Bible, a demon came into you because this thing happened or darkness came into you or whatever problematic language you want to use. Those are actually pretty relatively new constructs and ideas. And it makes me think about how it also feels like whiteness because I think about whiteness as a system that disables agency. And so of course there may be symptoms of trauma that will always be with us. And I really like the framework of thinking of trauma more like diabetes where it's something you learn to moderate, it's something you learn to take care of, but it's probably never going to totally leave you. And I think, sorry, there's loud music playing, but even in that, it's like if I know I have diabetes, I know what I can do. If there's some other entity somewhere in me, whatever that means, that is so disempowering to my own agency and my own choice to be able to say, how do I make meaning out of these symptoms and how do I continue living a meaningful life even if I might have difficulties? It's a very victimizing and victim blaming language is what I'm hearing in that.Danielle (16:15):And it also is this idea that somehow, for instance, I hate the word Christian, but people that have faith in Jesus that somewhere wrapped up in his world and his work and his walk on earth, there's some implication that if you do the right things, your life will be pain-free or you can get to a place where you love your life and the life that you're loving no longer has that same struggle. I find that exactly opposite of what Jesus actually said, but in the moment, of course, when you're engaged in that kind of work, whether it's with a spiritual counselor or another kind of counselor, the idea that you could be pain-free is, I mean, who doesn't want to be? Not a lot of people I know that were just consciously bring it on. I love waking up every day and feeling slightly ungrounded, doesn't everyone, or I like having friends and feeling alone who wakes up and consciously says that, but somehow this idea has gotten mixed in that if we live or make enough money, whether it's inside of therapy or outside of healing, looks like the idea of absence of whether I'm not trying to glorify suffering, but I am saying that to have an ongoing struggle feels very normal and very in step with Jesus rather than out of step.Jenny  (17:53):It makes me think of this term I love, and I can't remember who coined it at the moment, but it's the word, and it's the idea that your health and that could kind of be encompassing a lot of different things, relational health, spiritual health, physical health is co-opted by this neoliberal capitalistic idea that you are just this lone island responsible for your health and that your health isn't impacted by colonialism and white supremacy and capitalism and all of these things that are going to be detrimental to the wellness and health of all the different parts of you. And so I think that that's it or hyper spiritualizing it. Not to say there's not a spiritual component, but to say, yes, I've reduced this down to know that this is a stronghold or a demon. I think it abdicates responsibility for the shared relational field and how am I currently contributing and benefiting from those systems that may be harming you or someone else that I'm in relationship with. And so I think about spiritual warfare. Language often is an abdication for holding the tension of that relational field.Danielle  (19:18):Yeah, that's really powerful. It reminds me of, I often think of this because I grew up in these wild, charismatic religion spaces, but people getting prayed for and then them miraculously being healed. I remember one person being healed from healed from marijuana and alcohol, and as a kid I was like, wow. So they just left the church and this person had gotten up in front of the entire church and confessed their struggle or their addiction that they said it was and confessed it out loud with their family standing by them and then left a stage. And sometime later I ran into one of their kids and they're like, yeah, dad didn't drink any alcohol again, but he still hit my mom. He still yelled at us, but at church it was this huge success. It was like you didn't have any other alcohol, but was such a narrow view of what healing actually is or capacity they missed. The bigger what I feel like is the important stuff, whatever thatBut that's how I think about it. I think I felt in that type of therapy as I've reflected that it was a problem to be fixed. Whatever I had going on was a problem to be fixed, and my lack of progress or maybe persistent pain sometimes became this symbol that I somehow wasn't engaging in the therapeutic process of showing up, or I somehow have bought in and wanted that pain longterm. And so I think as I've reflected on that viewpoint from therapy, I've had to back out even from my own way of working with clients, I think there are times when we do engage in things and we're choosing, but I do think there's a lot of times when we're not, it's just happening.Jenny (21:29):Yeah, I feel like for me, I was trained in a model that was very aggressive therapy. It was like, you got to go after the hardest part in the story. You have to go dig out the trauma. And it was like this very intense way of being with people. And unfortunately, I caused a lot of harm in that world and have had to do repair with folks will probably have to do more repair with folks in the future. And through somatic experiencing training and learning different nervous system modalities, I've come to believe that it's actually about being receptive and really believing that my client's body is the widest person in the room. And so how do I create a container to just be with and listen and observe and trust that whatever shifts need to happen will come from that and not from whatever I'm trying to project or put into the space.Danielle (22:45):I mean, it's such a wild area of work that it feels now in my job, it feels so profoundly dangerous to bring in spirituality in any sense that says there's an unseen stronghold on you that it takes secret knowledge to get rid of a secret prayer or a specific prayer written down in a certain order or a specific group of people to pray for you, or you have to know, I mean, a part of this frame, I heard there's contracts in heaven that have agreed with whatever spirit might be in you, and you have to break those contracts in order for your therapy to keep moving forward. Now, I think that's so wild. How could I ever bring that to a client in a vulnerable?And so it's just like, where are these ideas coming from? I'm going to take a wild hair of a guest to say some white guy, maybe a white lady. It's probably going to be one or the other. And how has their own psychology and theology formed how they think about that? And if they want to make meaning out of that and that is their thing, great. But I think the problem is whenever we create a dogma around something and then go, and then this is a universal truth that is going to apply to my clients, and if it doesn't apply to my clients, then my clients are doing it wrong. I think that's incredibly harmful.Yeah, I know. I think the audacity and the level of privilege it would be to even bring that up with a client and make that assumption that that could be it. I think it'd be another thing if a client comes and says, Hey, I think this is it, then that's something you can talk about. But to bring it up as a possible reason someone is stuck, that there's demonic in their life, I think, well, I have, I've read recently some studies that actually increases suicidality. It increases self-harming behaviors because it's not the evil spirit, but it's that feeling of I'm powerless. Yeah,Jenny (25:30):Yeah. And I ascribed to that in my early years of therapy and in my own experience I had, I had these very intensive prayer sessions when therapy wasn't cutting it, so I needed to somehow have something even more vigorously digging out whatever it was. And it's kind of this weird both, and some of those experiences were actually very healing for me. But I actually think what was more healing was having attuned kind faces and maybe even hands on me sometimes and these very visceral experiences that my body needed, but then it was ascribed to something ethereal rather than how much power is in ritual and coming together and doing something that we can still acknowledge we are creating this,That we get to put on the meaning that we're making. We don't have to. Yeah, I don't know. I think we can do that. And I think there are gentler ways to do that that still center a sense of agency and less of this kind of paternalistic thinking too, which I think is historical through the field of psychology from Freud onwards, it was this idea that I'm the professional and I know what's best for you. And I think that there's been much work and still as much work to do around decolonizing what healing professions look like. And I find myself honestly more and more skeptical of individual work is this not only, and again, it's of this both, and I think it can be very helpful. And if individual work is all that we're ever doing, how are we then disabling ourselves from stepping into more of those places of our own agency and ability?Danielle (27:48):Man, I feel so many conflicts as you talk. I feel that so much of what we need in therapy is what we don't get from community and friendships, and that if we had people, when we have people and if we have people that can just hold our story for bits at a time, I think often that can really be healing or just as healing is meaning with the therapist. I also feel like getting to talk one-on-one with someone is such a relief at times to just be able to spill everything. And as you know, Jenny, we both have partners that can talk a lot, so having someone else that we can just go to also feels good. And then I think the group setting, I love it when I'm in a trusted place like that, however it looks, and because of so many ethics violations like the ones we're talking about, especially in the spiritual realm, that's one reason I've hung onto my license. But at the same time, I also feel like the license is a hindrance at sometimes that it doesn't allow us to do everything that we could do just as how do you frame groups within that? It just gets more complicated. I'm not saying that's wrong, it's just thoughts I have.Jenny (29:12):Totally. Yeah, and I think it's intentionally complicated. I think that's part of the problem I'm thinking about. I just spent a week with a very, very dear 4-year-old in my life, and Amari, my dog was whining, and the 4-year-old asked Is Amari and Amari just wanted to eat whatever we were eating, and she was tied to the couch so she wouldn't eat a cat. And Sean goes, Amari doesn't think she's okay. And the four-year-old goes, well, if Amari doesn't think she's okay, she's not okay. And it was just like this most precious, empathetic response that was so simple. I was like, yeah, if you don't think you're okay, you're not okay. And just her concern was just being with Amari because she didn't feel okay. And I really think that that's what we need, and yet we live in a world that is so disconnected because we're all grinding just to try to get food and healthcare and water and all of the things that have been commodified. It's really hard to take that time to be in those hospitable environments where those more vulnerable parts of us get to show upDanielle (30:34):And it can't be rushed. Even with good friends sometimes you just can't sit down and just talk about the inner things. Sometimes you need all that warmup time of just having fun, remembering what it's like to be in a space with someone. So I think we underestimate how much contact we actually need with people.Yeah. What are your recommendations then for folks? Say someone's coming out of that therapeutic space or they're wondering about it. What do you tell people?Jenny (31:06):Go to dance class.I do. And I went to a dance class last night, last I cried multiple times. And one of the times the teacher was like, this is $25. This is the cheapest therapy you're ever going to have. And it's very true. And I think it is so therapeutic to be in a space where you can move your body in a way that feels safe and good. And I recognize that shared movement spaces may not feel safe for all bodies. And so that's what I would say from my embodied experience, but I also want to hold that dance spaces are not void of whiteness and all of these other things that we're talking about too. And so I would say find what can feel like a safe enough community for you, because I don't think any community is 100% safe,I think we can hopefully find places of shared interest where we get to bring the parts of us that are alive and passionate. And the more we get to share those, then I think like you're saying, we might have enough space that maybe one day in between classes we start talking about something meaningful or things like that. And so I'm a big fan of people trying to figure out what makes them excited to do what activity makes them excited to do, and is there a way you can invite, maybe it's one, maybe it's two, three people into that. It doesn't have to be this giant group, but how can we practice sharing space and moving through the world in a way that we would want to?Danielle (32:55):Yeah, that's good. I like that. I think for me, while I'm not living in a warm place, I mean, it's not as cold as New York probably, but it's not a warm place Washington state. But when I am in a warm place, I like to float in saltwater. I don't like to do cold plunges to cold for me, but I enjoy that when I feel like in warm salt water, I feel suddenly released and so happy. That's one thing for me, but it's not accessible here. So cooking with my kids, and honestly my regular contact with the same core people at my gym at a class most days of the week, I will go and I arrive 20 minutes early and I'll sit there and people are like, what are you doing? If they don't know me, I'm like, I'm warming up. And they're like, yeah.(33:48):And so now there's a couple other people that are arrive early and they just hang and sit there, and we're all just, I just need to warm up my energy to even be social in a different spot. But once I am, it's not deep convo. Sometimes it is. I showed up, I don't know, last week and cried at class or two weeks ago. So there's the possibility for that. No one judges you in the space that I'm in. So that, for me, that feels good. A little bit of movement and also just being able to sit or be somewhere where I'm with people, but I'm maybe not demanded to say anything. So yeah,Jenny (34:28):It makes me think about, and this may be offensive for some people, so I will give a caveat that this resonates with me. It's not dogma, but I love this podcast called Search for the Slavic Soul, and it is this Polish woman who talks about pre-Christian Slavic religion and tradition. And one of the things that she talks about is that there wasn't a lot of praying, and she's like, in Slavic tradition, you didn't want to bother the gods. The Gods would just tell you, get off your knees and go do something useful. And I'm not against prayer, but I do think in some ways it seems related to what we're talking about, about these hyper spiritualizing things, where it's like, at what point do we actually just get up and go live the life that we want? And it's not going to be void of these symptoms and the difficult things that we have with us, but what if we actually let our emphasis be more on joy and life and pleasure and fulfillment and trust that we will continue metabolizing these things as we do so rather than I have to always focus on the most negative, the most painful, the most traumatic thing ever.(35:47):I think that that's only going to put us more and more in that vortex to use somatic experiencing language rather than how do I grow my counter vortex of pleasure and joy and X, y, Z?Danielle (35:59):Oh yeah, you got all those awards and I know what they are now. Yeah. Yeah. We're wrapping up, but I just wanted to say, if you're listening in, we're not prescribing anything or saying that you can't have a spiritual experience, but we are describing and we are describing instances where it can be harmful or ways that it could be problematic for many, many people. So yeah. Any final thoughts, Jenny? IJenny (36:32):Embrace the mess. Life is messy and it's alright. Buckle up.Kitsap County & Washington State Crisis and Mental Health ResourcesIf you or someone else is in immediate danger, please call 911.This resource list provides crisis and mental health contacts for Kitsap County and across Washington State.Kitsap County / Local ResourcesResourceContact InfoWhat They OfferSalish Regional Crisis Line / Kitsap Mental Health 24/7 Crisis Call LinePhone: 1‑888‑910‑0416Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/24/7 emotional support for suicide or mental health crises; mobile crisis outreach; connection to services.KMHS Youth Mobile Crisis Outreach TeamEmergencies via Salish Crisis Line: 1‑888‑910‑0416Website: https://sync.salishbehavioralhealth.org/youth-mobile-crisis-outreach-team/Crisis outreach for minors and youth experiencing behavioral health emergencies.Kitsap Mental Health Services (KMHS)Main: 360‑373‑5031; Toll‑free: 888‑816‑0488; TDD: 360‑478‑2715Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/Outpatient, inpatient, crisis triage, substance use treatment, stabilization, behavioral health services.Kitsap County Suicide Prevention / “Need Help Now”Call the Salish Regional Crisis Line at 1‑888‑910‑0416Website: https://www.kitsap.gov/hs/Pages/Suicide-Prevention-Website.aspx24/7/365 emotional support; connects people to resources; suicide prevention assistance.Crisis Clinic of the PeninsulasPhone: 360‑479‑3033 or 1‑800‑843‑4793Website: https://www.bainbridgewa.gov/607/Mental-Health-ResourcesLocal crisis intervention services, referrals, and emotional support.NAMI Kitsap CountyWebsite: https://namikitsap.org/Peer support groups, education, and resources for individuals and families affected by mental illness.Statewide & National Crisis ResourcesResourceContact InfoWhat They Offer988 Suicide & Crisis Lifeline (WA‑988)Call or text 988; Website: https://wa988.org/Free, 24/7 support for suicidal thoughts, emotional distress, relationship problems, and substance concerns.Washington Recovery Help Line1‑866‑789‑1511Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesHelp for mental health, substance use, and problem gambling; 24/7 statewide support.WA Warm Line877‑500‑9276Website: https://www.crisisconnections.org/wa-warm-line/Peer-support line for emotional or mental health distress; support outside of crisis moments.Native & Strong Crisis LifelineDial 988 then press 4Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesCulturally relevant crisis counseling by Indigenous counselors.Additional Helpful Tools & Tips• Behavioral Health Services Access: Request assessments and access to outpatient, residential, or inpatient care through the Salish Behavioral Health Organization. Website: https://www.kitsap.gov/hs/Pages/SBHO-Get-Behaviroal-Health-Services.aspx• Deaf / Hard of Hearing: Use your preferred relay service (for example dial 711 then the appropriate number) to access crisis services.• Warning Signs & Risk Factors: If someone is talking about harming themselves, giving away possessions, expressing hopelessness, or showing extreme behavior changes, contact crisis resources immediately.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that. Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

The Basilica of St. Mary Institute for Faith and Culture Presents: Beauty and the Beast, an Exploration of the Power of Beauty, Part 3 With Fr. James Searby  In this third episode of Beauty and the Beast, Fr. James Searby takes us into the heart of why beauty matters so deeply, not only artistically, but spiritually and morally. This class looks at the collision between a culture shaped by modern narcissism and a Christian vision where beauty, truth, and goodness are real, objective, and radiant. Using the story of Beauty and the Beast as a lens, he explores how our hurried, self-referential age blinds us to beauty and slowly disconnects us from what makes us human. From the sacramental meaning of the body to the power of the Eucharist, from Freud's mirror to Milton's Satan, from Gaston's hollow charm to the Beast's slow awakening, this episode traces how distraction and self-creation deform the soul, and how beauty becomes the doorway back to reality. With help from Aquinas, Balthasar, Scruton, Simone Weil, John Paul II, and classic stories like The Sound of Music, Babette's Feast, and This Beautiful Fantastic, we learn how to train the eye, the heart, and the imagination to recognize real beauty again. This episode is both an unflinching diagnosis of our cultural moment and a hopeful call to rediscover the contemplative life that heals, restores, and opens us to God.

Pier Giorgio Curti"Riflessi di solitudine"Un percorso tra psicoanalisi, pittura e filosofiaEdizioni ETSwww.edizioniets.comIn questo saggio, lo sguardo di uno psicoanalista che dialoga con la filosofia e l'arte si posa su un tema tanto universale quanto sfuggente: la solitudine. Non come esperienza da definire, ma come spazio da attraversare. Attraverso un percorso volutamente frammentario – simile a una visita in una mostra immaginaria – il lettore è invitato a camminare tra specchi, prismi e anamorfosi, figure simboliche che mettono in scena l'identità come movimento, disallineamento, possibilità.Il testo intreccia storia delle idee e storia delle immagini, proponendo una cartografia della soggettività moderna: instabile, riflessa, decentrata. In questo intreccio, l'arte non è solo oggetto estetico, ma superficie rivelatrice dell'animo umano, luogo di pensiero e affetto, esercizio dello sguardo obliquo. Più che spiegare, questo libro mostra: mostra come la solitudine apra squarci inattesi sull'identità, come il vuoto possa farsi soglia, e come il senso emerga, a volte, solo nel disorientamento.Pier Giorgio Curti è psicologo, psicoterapeuta, psicoanalista, saggista, direttore delle strutture O.A.M.I. di Livorno, supervisore individuale e istituzionale, direttore della collana editoriale “Oltre la disabilità” pubblicata da ETS. Da oltre trent'anni la sua ricerca opera nei margini tra psicoanalisi, filosofia e arte. Autore e curatore di numerose pubblicazioni.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

Get Jon's book "End of the World: Civilization and Its Fate": https://www.bloomsbury.com/uk/end-of-the-world-9781538189016/_______________ Dr Jon Mills is a philosopher-psychoanalyst and Honorary Professor at the University of Essex, whose work bridges Hegelian philosophy, psychoanalytic theory, and contemporary existential threats facing civilisation. With over 35 books to his name—including five Gradiva Award winners—Jon has spent decades developing what he calls “dialectical psychoanalysis,” a rigorous philosophical framework for understanding the unconscious mind. His latest work, which we're discussing in this episode, confronts an uncomfortable question: does humanity possess a collective death drive that propels us towards self-destruction?_______________ You can find Jon's work at:Website: https://www.philosophypsychoanalysis.comPublications: https://www.philosophypsychoanalysis.com/academics-psychoanalysis-philosophy_______________In this conversation, I sit down with Jon to explore the darkest questions about our species' future. We examine whether humanity harbours a death wish, diving into the multiple existential crises threatening civilisation—climate change, nuclear weapons, AI risks, geopolitical conflict, and overpopulation/demographic collapse. Jon brings his formidable philosophical toolkit to bear on these challenges, drawing from Hegel, Freud, and his own dialectical framework to understand how good and evil operate simultaneously in human affairs. We debate techno-optimism versus existential pessimism, explore the psychology behind apocalyptic thinking, and we talk about my previous episode on secular eschatology and we discuss what that reveals about our relationship with mortality. We're left with the question of whether our species can transcend its self-destructive patterns or whether we're inexorably drawn towards catastrophe._______________⏳Timestamps00:00 James's Intro01:21 Claude AI's intro to Jon02:16 Jon's prolific output02:59 Does humanity have a death wish?04:13 The collective forces at play05:57 Collective and the collective unconscious09:03 What we mean by humanity - metaphor or reality?11:03 The crises facing humanity today12:25 What Jon wanted to achieve with the book15:45 Universal pessimism?19:41 James on demographic collapse23:29 Poverty decline globally25:21 Optimism on climate26:09 China and the Thucydides Trap27:45 James on AI concerns28:16 Negative trends in prejudice and freedom31:03 The psychology of the Thucydides Trap34:35 Good and evil are operative at once36:43 James's secular eschatology thesis41:45 Why are most apocalypse predictions Western?43:26 Apocalypse as death-cope44:39 Apocalypse as unmet need gone rotten?45:35 Jon's relationship with death48:18 Jon's guest recommendation: Michael Montgomery

In this episode of Chasing Leviathan, PJ and Dr. Lambert Zuidervaart discuss his book, Adorno, Heidegger, and the Politics of Truth, tracing how his decades of work on Adorno led to a deep exploration of truth, art, and society. Dr. Zuidervaart explains why Adorno believed art reveals forms of truth that science and philosophy often miss—and how these insights expose what is “untrue” in modern capitalist culture.They unpack Adorno's critique of Hegel's idea that “the true is the whole,” his early engagement with Kierkegaard, and his fierce opposition to Heidegger's language of authenticity. The conversation highlights how education, the culture industry, and advertising shape identity, conformity, and our sense of what is possible.PJ and Dr. Zuidervaart also explore the connections between Adorno and Foucault on truth and power, discuss Freud's influence on Adorno's views of repression and sublimation, and consider whether a more truthful, humane society is still possible. Dr. Zuidervaart closes with an invitation to reflect on what in our society is truly worthwhile—and what must change for human flourishing.Make sure to check out Dr. Zuidervaart's book: Adorno, Heidegger, and the Politics of Truth

Yeni dosyada Freud'un üç vakasını ele alacağız: Schreber, Kurt Adam ve Genç Eşcinsel Kız. İlk iki vakayı Freud'un ve Lacan'ın psikoz teorisi ışığında ele alırken psikanalizin ortaya kouyduğu psikoz teorisine dair bir tartışma yürüteceğiz. Özellikle Lacan'ın psikozun tanımına ve kliniğine ne gibi yenilikler getirdiğini tartışacağız.Bu dosyanın ilk bölümünde Schreber vakasına bir giriş yaptık ve vaka boyunca ele alacağımız soruları belirledik. Bir psikanalistin psikoz karşısında nasıl farklı bir konum alabileceği üzerine konuştuk.Keyifli dinlemeler!Bu bölümde sözü geçen eserler şunlardır: Daniel Paul Schreber, Akıl Hastalığımın Hatıratı, çev. Aylin Kayapalı, Pinhan Yayıncılık, 2015.Freud, S. Narsizm Üzerine, Narsizm Üzerine ve Schreber Vakası içinde, çev. Banu Büyükkal, İstanbul: Metis Yayınları.Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/psikanalizsohbetleri/ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://twitter.com/PsikanalizS ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.oguzhannacak.com/

Freud und Leid liegen in dieser BOHNDESLIGA-Folge eng beieinander! Noah Platschko beehrt unsere BOHNDESLIGA-Crew. Sein VFB STUTTGART hat am 12. Spieltag der BUNDESLIGA der Männer ein saublödes Last-Minute-Gegentor gegen den HAMBURGER SV erzielt. Ihr dürft euch also auf einen zerknauschten Noah und einen bestens aufgelegten Nils freuen! Auch Etienne zeigt sich von seiner grummligen Seite. Sein Lieblingsverein EINTRACHT FRANKFURT hat zwar gegen den VFL WOLFSBURG in letzter Minute den Ausgleich geschafft. Doch das reicht dem grießgrämigen SGE-Edelfan nicht! Hat EINTRACHTs Erfolg Etienne in den vergangenen Jahren gierig werden lassen? Oder liegt er mit der Kritik an der Mannschaft richtig? Taktikhirn Tobi erfreut sich indes an der TSG HOFFENHEIM. Sie eilt von Sieg zu Sieg und mausert sich mit tollem Fußball zum CHAMPIONS-LEAGUE-Kandidaten. Wie kann das sein? Außerdem sprechen wir in einer pickepackevollen Sendung BOHNDESLIGA über die Krise des FSV MAINZ 05, über BAYERN MÜNCHENs Müdigkeit sowie über Vor- und Nachteile von Niko Kovac' Philosophie des Minimalismus bei BORUSSIA DORTMUND. Learn more about your ad choices. Visit megaphone.fm/adchoices

Explore the dramatic irony of turn-of-the-century Vienna, a city that both nurtured titans of Jewish thought and art—from Freud to Mahler—and became the hotbed for modern, racial antisemitism. Discover how Jewish luminaries defined Viennese modernity while simultaneously facing an increasingly hostile political and social climate. This episode delves into the genius and the heartbreak of the "Wandering Jews" whose contributions and fates molded and reflected the modern European experience. Links for Additional Reading:Our City! Jewish Vienna - Then to Now, The Vienna Jewish MuseumAmbivalent Modernity: the Jewish Population in Vienna by Albert Lichtblau, Issues in Contemporary Jewish HistoryHow To Deal With Anti-Semitic Legacies And Historically Burdened Places In Public Urban Spaces? The Case Of The Lueger Monument In Vienna, OppAttuneFollow us on Facebook, Instagram, and LinkedIn!Find more at j2adventures.com Hosted on Acast. See acast.com/privacy for more information.

"We bring our patterns with us wherever we go, into every relationship, and we necessarily and inevitably bring them into the therapy relationship or the psychoanalytic relationship, because that's a relationship too. It's not a matter of choice. It simply happens. It happens everywhere. The therapist doesn't do anything to make it happen. This is the human condition. We bring our patterns. The thing that makes psychotherapy, psychotherapy, and not just another relationship, is that we do something different. What we do that's different is, instead of just repeating our same old patterns with a new person, we create the conditions where it becomes possible to notice the patterns, to recognize them, to put words to them, and understand them and discuss them. Out of that experience and that understanding comes the freedom to do things differently, to not have to repeat the same patterns. I always make a point, is that true for everyone? Does everybody need therapy? Well, everybody repeats earlier characteristic patterns. For some people, those patterns allow you to live a satisfying and rewarding life, with pleasure and connection and meaning and intimacy. So if that's the case, you're still repeating early patterns, but that's what it means to be human. However,  some people are living out patterns that cause distress or limitation, that get in the way of living the life they could lead, and that's what we work with in psychotherapy and psychoanalysis." Episode Description: We begin our conversation on the importance of communicating our basic concepts in jargon-free language. Jonathan shares with us the limitations he finds in academic psychology, where analytic ideas are meaningfully misunderstood. We work our way through his paper discussing 'unconscious mental life', the 'mind in conflict', 'disavowal' (instead of 'repression') and 'psychic continuity' (instead of 'psychic determinism') to name but a few of the topics we cover. We recognize the analytic opportunity to discover the ways that we live in the childhood 'then' as opposed to the novel 'now'. Jonathan presents clinical material to demonstrate these concepts, including his own 'disavowal' as he began his analysis. We close with an appreciation of the importance of one's own affective discovery of these otherwise unconscious forces. I also note Jonathan's passion and clarity about our work.   Our Guest: Jonathan Shedler, PhD is an author, consultant, and teacher. His article The Efficacy of Psychodynamic Psychotherapy helped establish psychoanalytic therapy as an evidence-based treatment. He's the author of over 100 scholarly articles, creator of the Shedler-Westen Assessment Procedure (SWAP) for personality diagnosis and case formulation, and co-author of the Psychodynamic Diagnostic Manual. He is Clinical Professor of Psychiatry at UCSF and a Training and Supervising Analyst at the San Francisco Center for Psychoanalysis. Follow Jonathan at: https://jonathanshedler.substack.com/.   Recommended Readings: Schopenhauer's Porcupines by Deborah Luepnitz offers a series of case studies that read like short stories. They will give you a "feel" for what goes on in the clinical consulting room & in the mind of the clinician.   Psychoanalytic Psychotherapy: A Practitioner's Guide by Nancy McWilliams offers a readable introduction to psychodynamic concepts and thinking.    Freud and Man's Soul by Bruno Bettelheim offers real insight into the origins of psychoanalytic theory and how and why it is personally relevant to everyone.    Therapeutic Communication by Paul Wachtel offers answers to the perennial clinician question, "What do I say and how do I say it?"   Long-term Psychodynamic Psychotherapy by Glen Gabbard is the closest thing to a comprehensive course in doing psychodynamic therapy.  Introduction to the Practice of Psychoanalytic Psychotherapy by Alessandra Lema

RU6: STEVEN REISNER ON THE DANCE OF THE OCCULT & UNCONSCIOUS IN FREUD https://renderingunconscious.substack.com/p/ru6-steven-reisner-on-the-dance-of Rendering Unconscious episode 6. This episode of Rendering Unconscious is a lecture by Dr. Steven Reisner “On the Dance of Occult and Unconscious in Freud” given at Morbid Anatomy Museum, NYC, October 2016, as part of a lecture series hosted by Dr. Vanessa Sinclair on Psychoanalysis, Art & the Occult. In this lecture, Dr. Reisner explores Freud's interest in the occult and its implications for psychoanalytic theory. Reisner argues that Freud's curiosity extended beyond sexuality to include phenomena beyond sensory perception. He discusses Freud's experiments with telepathy and thought transference, emphasizing the importance of integrating denied knowledge. Reisner also highlights Freud's cautious approach to disseminating such knowledge, balancing scientific rigor with public perception. Additionally, Reisner links Freud's theories to contemporary issues like resistance to knowledge and the impact of narcissistic or traumatized parents on their children's sensitivity to occult phenomena. This talk was first presented at a conference organized by Dr. Vanessa Sinclair and Carl Abrahamsson, exploring the intersections of Psychoanalysis, Art & the Occult, held in London, May 2016. The Fenris Wolf 9 is a book of collected papers from this conference anthologized by Sinclair and Abrahamsson. https://amzn.to/3XXcwnd Steven Reisner, PhD is a psychoanalyst and political activist in New York. He is a founding member of the Coalition for an Ethical Psychology, Advisor on Psychology and Ethics for Physicians for Human Rights and past-President of Psychologists for Social Responsibility. Follow him at Instagram https://www.instagram.com/drreisner/ News & updates: On Wednesday, December 3rd, join us as we explore Freud's life-long interest in telepathy – Phantoms of the Clinic: From Thought-Transference to Projective Identification with Dr. Mikita Brottman. https://rucenterforpsychoanalysis.substack.com/p/phantoms-of-the-clinic-from-thought This event will be recorded and made available for all those who register. Register here: https://www.paypal.com/paypalme/drvanessasinclair/9 Proceeds raised go towards paying our presenter(s). Thank you for your support! The song at the end of this episode is "Butterfly effect" from the album All p03ts are p0rn0graph3rs by Vanessa Sinclair and Pete Murphy available at https://petemurphy.bandcamp.com/album/all-poets-are-pornographers-13 Enjoy! Thank you for being a paid subscriber to Rendering Unconscious Podcast. It makes my work possible. If you are so far a free subscriber, thanks to you too. Please consider becoming a paid subscriber to gain access to all the material on the site, including new, future, and archival podcast episodes. It's so important to maintain independent spaces free from censorship and corporate influence. Thank You.

Rabbi Adam Kligfeld's Shabbat Teaching at Temple Beth Am, Los Angeles, November 29, 2025. (Youtbue/Zoom)

durée : 00:33:50 - Les Nuits de France Culture - par : Mathias Le Gargasson - Quand les tables tournantes rejoignent Freud : l'historien des sciences Pierre Thuillier en 1983 retrace la manière dont le spiritisme pris au sérieux par un grand nombre d'hommes de science du 19e siècle, loin d'être une simple superstition, a préparé la découverte de l'inconscient. - réalisation : Emily Vallat

Conférence donnée par Bertrand Vergely, le 17 Novembre 2025 à Montpellier.Au 17ème siècle, Descartes fait une découverte qui le stupéfie.La logique ne repose pas sur la raison mathématique mais surla conscience, rien n'étant plus exigeant et plus cohérent qu'elle.Au 20ème siècle, Husserl confirme cette découverte.Le fondement de la science se trouve dans la conscience.On le comprend quand on dépose le couple psychologique conscience inconscient afin d'aller dans la conscience transcendantale, dés que l'on pense. La philosophie est née avec la découverte du moi transcendantal. Elle naît constamment avec lui.*****Saviez vous que Nouvelle Acropole est réalisée à 100% par des bénévoles ? Nous dépendons donc beaucoup de nos étudiants et amis pour la divulgation !N'oubliez pas de vous abonner à la chaîne et si possible de la partager sur vos réseaux sociaux.Ce sera d'une grande aide !

Abby and Patrick are joined by therapist and sexuality educator Lucie Fielding. First, the three talk about Lucie's path to clinical work and the significance of her book, Trans Sex, just out in a revised Second Edition. They then turn to Freud's classic, Three Essays on the Theory of Sexuality (1905), putting that text, and the broader legacy of Freud's views on sexuality, in dialogue with contemporary questions of trans embodiment and sexual identity. This means reckoning with the ways that Freud's account of sexual development is alternately retrograde and radical, both of his time and far ahead of it. The three focus in particular on Freud's idea of “polymorphous perversity,” and the ambiguities of his distinction between “sexual object” and “sexual aim,” exploring how Freud's vision of human sexuality as radically contingent and plastic may offer possibilities for thinking constructively and more inclusively about pleasure and the diverse range of human sexual expression.Lucie's website is here: https://luciefielding.com/The new edition of Trans Sex is here: https://www.routledge.com/Trans-Sex-Nurturing-Trans-Erotic-Embodiment-and-Gender-Pleasure/Fielding/p/book/9781032737218Lucie's recommended reading includes:Avgi Saketopoulou and Ann Pellegrini, Gender Without IdentityJosé Esteban Muñoz, Cruising Utopia: The Then and There of Queer FuturityTourmaline, Marsha: The Joy and Defiance of Marsha P. JohnsonOliver Davis and Tim Dean, Hatred of SexAudre Lorde, “Uses of The Erotic: The Erotic as Power”Have you noticed that Freud is back? Got questions about psychoanalysis? Or maybe you've traversed the fantasy and lived to tell the tale? Leave us a voicemail! (646) 450-0847  A podcast about psychoanalysis, politics, pop culture, and the ways we suffer now. New episodes on Saturdays. Follow us on social media:  Linktree: https://linktr.ee/OrdinaryUnhappiness Twitter: @UnhappinessPod Instagram: @OrdinaryUnhappiness Patreon: patreon.com/OrdinaryUnhappiness Theme song: Formal Chicken - Gnossienne No. 1 https://open.spotify.com/album/2MIIYnbyLqriV3vrpUTxxO Provided by Fruits Music

In deze aflevering spreekt Martin Sommer met Henri Beunders over fanatieke fantasten die de wereld willen redden, de paradox tussen technologische vooruitgang en conservatisme, de psychologie achter de behoefte aan sterke mannen, en waarom Europa grote dromen nodig heeft. Van Cornelis Lely's Afsluitdijk tot Elon Musk's Mars-plannen: een diep gesprek over maakbaarheid, verwarring en de prijs van moderniteit.

This Episodes Questions: Brians Questions: Hey all, great podcast, thank you for doing what you do. What are some favorite Christmas gifts to make with scrap wood? Specific context for me:  been woodworking for a while, hobbyist, been giving gifts to people for years and now I've lost track of who has gotten what.  Just trying to get some ideas for this year.  Time is easier to give to a project than money.  I also like the lathe for scrap projects.  Have found a good glue up can make a good looking bowl. Follow up/more specific questions: What are some favorite scrap wood projects that are not kits from Rockler (or similar companies)? Other than a bowl, what are some other gifts that can come off the lathe? What are some non kitchen items to make from scrap wood?  (I believe I've given too many cutting boards, charcuterie boards, cooking utensils over the years).  Jim Hello friends,  I haven't submitted a question in a hot minute, as the kids say, but I finally have a good one for you and it's regarding something I'm truly stumped about. After hitting you guys with question after question about, "How do I do _______ without a jointer or planer?" I finally got myself a thickness planer. It's louder than all hell, and it's nothing fancy, but I'm glad I have it.  There's only one issue that I'm having with it, and I can't figure out what's causing it. When I'm getting ready to Mill down some stock, I first set the height of the planer blades so they aren't taking off any material at the start. The depth of cut indicator is at "0". I'll even send the board through with the blades at this height sometimes just to make sure the gauge is accurate. I then lower the blades by 1/64", aka a quarter turn of the handle. I send the piece of stock through, it takes off some material, whatever. So far, so good. Here's what's throwing me off: after I've fed that board through the planer, I can feed that same board right back through, with the blades still set at the same height, and the planer will take off about the same amount of material, from the sound of it. This doesn't only happen on a second pass, either. I can feed the same board through the planer six, seven, or eight times, without adjusting the cutting depth, and the planer continues to remove material at each pass. Unless I'm missing something about how planers work, I would think that the material should have been planed down to thickness on the first pass. I can't figure out why it continues to remove material after multiple passes when I haven't changed the settings. This happens to me every time I use my planer. Not sure if this is relevant but I have a Ridgid #R4331 planer. I also attached a link to a very loud video demonstrating this phenomenon. Thank you in advance for your help and expertise, and thank you for continuing to take the time to put out this phenomenal woodworking podcast. I hope your projects are doing well, and I hope you're doing even better. Sincerely,  Zachary T Owens Guys Questions: Hello, Thank you for the great podcast and for answering my questions. I have a question on using Transtint dye. I heard Guy and Huy mention they use it. Not sure about Brian. Anyway, I screwed up 2 projects when trying to apply it. In both cases I mixed it into Zinser Sealcoat shellac. Firs time applied with foam brush on elm. The second time wiped on on maple plywood. In both cases, the color was very inconsistent. I ended up throwing away the plywood and sanding the elm back to bare wood.  My question is, is it ok to add Transtint dye to shellac? If so, what could be my problem? More importantly, can you tell me the process you follow to apply Transtint dye? The dye I was using is Transtint Dark Walnut. Max I have owned my Sawstop cabinet saw for nearly a year now and I have consistently been impressed with the quality of the machine. One thing that has bugged me since I got the saw is the occasional binding I get when I do a rip cut especially. I have meticulously aligned the fence with the blade/miter slots and with a dial indicator jig to be parallel. I thought it may be internal stresses in the wood but I have the same issue ripping plywood or MDF. I finally figured out the problem. I am using Freud thin kerf blades which have a kerf of 0.091" inches according to the manufacturer. My riving knife is a few thousands thicker than this . Sawstop offers a thin riving knife but I have seen mixed opinions and wanted to get your guys' take on it since I know at least one or two of you have the Sawstop cabinet saw. Have you ever had this problem? Thanks! Adam Huys Questions: Dear Woodshop Life Podcast Senseis, Thank you again for your awesome podcast.  New listener.  Finally finished all podcasts and now going back and listening to them all again. This is my second question submitted in the past few months. Just as I prefaced in my last question/submission, I am in the process of setting up my workshop in a one car space of a three car garage. One of the first things I built in my current workshop was a miter saw station using 2x4's and plywood.  I'm glad I used relatively inexpensive materials, because after only a few months I realized that I allocated too much space to an immobile monolith in my small workshop. I plan to build a mobile miter saw station with collapsable wings to replace my current miter saw station.  The wings when extended will support longer material and when folded will create a smaller footprint. I recently watched Guy's video entitled “Build This Small Sturdy Workbench” on his YouTube channel.  The base of the workbench gave me an idea for the base for my miter saw.  I'll add retractable casters to make it mobile. I want to buy a hollow chisel mortiser for this and future projects.  Based on my budget of $600, I think that limits me to a benchtop model.  Are there any benchtop hollow chisel mortisers in my price range that you might suggest? Thank you again for the great podcast and thank you in advance for your advice. Best, Darryl Noda (Wildfield Workshop) I discovered your podcast earlier this year and have now gone back and listened to the entire back catalog while making sawdust in the shop. I appreciate all the knowledge you are sharing with the entire woodworking community. A question I have recently started thinking about is what would happen with my workshop if something happened to me. I have invested a considerable amount of money in tools from a Sawstop, Laguna Pflux dust collector and Harvey router table, to planes, chisels, and way too many Woodpecker tools. But neither of my kids nor other family members are interested in woodworking, and they wouldn't know what to do with a workshop full of tools. Have you made plans for how to sell or donate your tools? I have created a Will and Trust for my house and financial assets, but I think having a solid plan for the Workshop would be very helpful for my family, but I don't know where to start. Any ideas for community groups that could be donated to, or how the tools could be sold to the right audience? I happen to live in the Indianapolis area as well, so any specific suggestions would be welcome, as well as general ideas.Kevin

Cada vez más cristianos adoptan un deísmo terapéutico moralista. ¿Cómo podemos evitar que el lenguaje terapéutico sustituya por completo a los conceptos teológicos?

RU370: GENESIS BREYER P-ORRIDGE AT THE WARHOL MUSEUM https://renderingunconscious.substack.com/p/ru370-genesis-breyer-p-orridge-at As Hannah Haddix and I spoke a bit about Genesis and Lady Jaye Breyer P-Orridge in the previous episode RU369, I thought I'd share this talk Gen gave at the closing event weekend for their exhibition S/HE IS HER/E at The Andy Warhol Museum, Pittsburgh in 2013, curated by Nicholas Chambers. I had the good fortune to accompany Gen for this weekend, and s/he asked me to record this talk. Enjoy! All month, I've been posting my course on Scansion in Psychoanalysis and Art to RU Center for Psychoanalysis Substack. All 4 classes are up now, and include my in depth look at the life and work of Genesis and Lady Jaye Breyer P-Orridge. https://rucenterforpsychoanalysis.substack.com/t/classes News & updates: On Wednesday, December 3rd, join us as we explore Freud's life-long interest in telepathy – Phantoms of the Clinic: From Thought-Transference to Projective Identification with Dr. Mikita Brottman. https://rucenterforpsychoanalysis.substack.com/p/phantoms-of-the-clinic-from-thought This event will be recorded and made available for all those who register. Register here: https://www.paypal.com/paypalme/drvanessasinclair/9 Proceeds raised go towards paying our presenter(s). Thank you for your support! Monday, December 8th, Rendering Unconscious Podcast will be hosting our first live event with an audience! Welcome Alenka Zupančič and Todd McGowan as they discuss their work On Comedy. We will meet live via zoom on Monday, December 8th at 12 NYC (9AM San Francisco/ 5PM London/ 18:00 Stockholm/ 19:00 Beirut) for 90 minutes. https://renderingunconscious.substack.com/p/monday-december-8-alenka-zupancic All paid subscribers to RU Podcast and RU Center are welcome to attend live and will receive the recording! Then on Saturday, December 13th, join me for the third installment of An Introduction to Psychoanalysis. Register by becoming a paid subscriber at RU Center for Psychoanalysis: https://rucenterforpsychoanalysis.substack.com You may watch the recordings of the first two classes HERE: https://rucenterforpsychoanalysis.substack.com/t/classes Tuesday, January 20th join Mary Wild as she presents her work on Lynchian Women on David Lynch's birthday: https://www.eventbrite.co.uk/e/lynchian-women-tickets-1968254153156 Proceeds raised go directly towards paying our presenter(s). This event will be recorded and made available for all those who register. The song at the end of this episode is "Arbiter ov Elegance" from the album Loyalty Does Not End With Death by Carl Abrahamsson and Genesis Breyer P-Orridge from iDeal recordings. https://open.spotify.com/album/5jFTPjzm1EjeuTnCZLfI14?si=fbqk8IohQ1yCJpavdhu5eg Enjoy! Thank you for being a paid subscriber to Rendering Unconscious Podcast. It makes my work possible. If you are so far a free subscriber, thanks to you too. Please consider becoming a paid subscriber to gain access to all the material on the site, including new, future, and archival podcast episodes. It's so important to maintain independent spaces free from censorship and corporate influence. Thank You.

Alors que cette semaine marquait la journée internationale de lutte contre les violences faites aux femmes, voilà ma pierre à l'édifice. Un entretien avec l'essayiste et documentariste Pauline Chanu, qui vient de publier un essai puissant : Sortir de la Maison Hantée. (La Découverte).Vous vous apprêtez à écouter le premier épisode hanté de Folie Douce, préparez-vous.Lorsque le festival Offscreen m'a proposé d'enregistrer un entretien dans la chapelle de la Salpêtrière, à Paris, j'ai tout de suite su que je devais m'y entretenir avec Pauline Chanu pour revenir avec elle sur les violences qu'ont subi, à la fin du 19ème siècle, les « hystériques » du professeur Charcot, des femmes dont la folie servait de spectacle aux intellectuels parisiens et dont le corps, sexualisé à outrance, s'imprime encore dans nos imaginaires.Alors on a fait ça. On a parlé de ces patientes d'hier et de leurs héritières, les psychiatrisées, d'aujourd'hui. On a parlé d'Augustine, de Freud, mais aussi de Britney Spears, de Marie Trintignant. On a aussi parlé des raisons personnelles qui ont poussé Pauline Chanu à se pencher sur cette question.Car Pauline, en s'appuyant sur des entretiens nombreux, avec des femmes victimes, démontre que l'imaginaire de l'hystérique infuse encore les mentalités aujourd'hui, y compris au sein du monde médical, où le diagnostic continue d'être prononcé de façon plus ou moins assumé. Ce terme prend parfois la forme de qualificatifs différents comme “borderline”, mais sert toujours à rabaisser la parole des femmes. Et toujours, Pauline Chanu est limpide à ce sujet, il y a derrière la femme dite « hystérique » un « hystériseur », c'est-à-dire un homme violent qui pratique le “gaslighting” car il a tout interêt à ce que la parole de cette femme soit totalement décrédibilisée.Il régnait une atmosphère très particulière pendant notre échange, qui persiste, je le sais, à l'écoute de l'épisode. J'espère au fond de moi que quelques patientes du professeur Charcot s'étaient glissées dans la chapelle lors de cet enregistrement où nous leur avons fait justice.Je remercie infiniment Pauline Chanu d'avoir accepté mon invitation. Et merci au festival Offscreen de nous avoir donné la possibilité de vivre ce moment unique.Photo : Romy Alizée

Brinkmann, Sigrid www.deutschlandfunk.de, Büchermarkt

Drees, Jan www.deutschlandfunk.de, Büchermarkt

Working with clients in psychoanalysis, one of the hardest tasks is helping them to see the negative things they do without realizing it. Self-destructive habits, procrastination of important activities, reckless or careless behaviors -- these all have causes from deep inside that we can't get to without help.Freud mistakenly linked these to what he called Thanatos -- a death drive -- proposing that we had a drive of destruction directed against life. Freud saw it as a complement to the life drive -- Eros -- and he saw both as part of our nature.That's a tough one to wrap your head around.But chew on this: Freud was an atheist. The idea of a struggle between life and nothingness was probable for him. Keppe, though, takes us back a step: we're not programmed for death, so to speak. We're infused with and immersed in life and goodness. Happiness and success is our natural inheritance then. Keppe's eminently hopeful perspective sees problems and anguish as common, but not inevitable parts of nature. For Keppe, what goes wrong circles back to human doings -- both individually and collectively. Our problem lies in psychological inversion; in a strange way, we're attracted to the dark side, and often repulsed by the good.Not by nature, then, but by choice.An even more difficult thing to wrap your head around then.The Inverted Pleasure in Evil, our episode this time on Therapeutic Theology.Click here to listen to this episode.

In this episode, JF and Phil discuss Robert Louis Stevenson's Gothic classic, the tale that conjured the fog-shrouded London hellscape that has haunted the modern imagination ever since. Though written as a quick “Christmas crawler” to earn a bit of money, the novella has exerted an incalculable influence on art and literature. It also proved strangely prophetic, anticipating Freud and others who would soon make the fragmentation of the human psyche a defining concern of the new century. "The human is two" is a recurring refrain in the work of the scholar of religious thought, Jeffrey J. Kripal. References Dan Ericson, Severance Robert Louis Stevenson, The Strange Case of Dr. Jekyll and Mr. Hyde David Lynch (dir.), Mullholland Drive John Frankenheimer (dir.), The Manchurian Candidate Galen Strawson, British philosopher Juan Eduardo Cirlot, A Dictionary of Symbols Jeff Kripal, How to Think Philosophically Rouben Mamoullian (dir.), Dr. Jekyll and Mr. Hyde Weird Studies, Episode 161 on “From Hell” Sigmund Freud, “The Ego and the Id” Arthur Machen, Hieroglyphics Arthur Machen, “The White People” Learn more about your ad choices. Visit megaphone.fm/adchoices

Last year we unlocked part 1 of our Thanksgiving Special so that everyone could hear the good/bad news about the "Holiday Syndrome." This year we're unlocking part 2, on settler colonialism, history, fantasy, ritual, and more. Whether you're celebrating, traveling, or staying home, we promise there's a lot to chew on here!Unlocked Patreon episode. Support Ordinary Unhappiness on Patreon to get access to all the exclusive episodes. patreon.com/OrdinaryUnhappinessIn the second – overstuffed – installment of our two-part Thanksgiving Special, we discuss the social demand to perform “thankfulness”; the parable of primal murder and subsequent myth-making at the heart of Freud's first foray into armchair anthropology, Totem and Taboo (1913); Christianity, civic religion and the “totems” and sacrifices of ritual meals as obligatory touchstones for enforcing social cohesion; the history of the Thanksgiving holiday as a project of ideological integration and national-mythmaking; the history behind the supposed “first Thanskgiving”; the psychic tolls of repression at the level of the individual, the family, and the nation; settler colonialism as a term of political and libidinal economy; primal scenes and screen memories; indigenous activism, counter-memories, and the National Day of Mourning; compulsory identification, difficult recognitions, disidentifications, and the creation of new possibilities.Citations available on Patreon here.Have you noticed that Freud is back? Got questions about psychoanalysis? Or maybe you've traversed the fantasy and lived to tell the tale? Leave us a voicemail! (646) 450-0847  A podcast about psychoanalysis, politics, pop culture, and the ways we suffer now. New episodes on Saturdays. Follow us on social media: Linktree: https://linktr.ee/OrdinaryUnhappiness Twitter: @UnhappinessPod Instagram: @OrdinaryUnhappiness Patreon: patreon.com/OrdinaryUnhappiness Theme song: Formal Chicken - Gnossienne No. 1 https://open.spotify.com/album/2MIIYnbyLqriV3vrpUTxxO Provided by Fruits Music

En este episodio de Orgásmica, Mariana Michel sexóloga, psicóloga y estudiante de doctorado en sexualidad y derechos humanos nos guía a través de un viaje íntimo, honesto y profundamente humano sobre el placer, la culpa, la educación sexual y la libertad.Exploramos cómo la represión desde la infancia moldea nuestra relación con el deseo, por qué tantas mujeres viven su sexualidad desde el miedo o la vergüenza, y cómo podemos reconstruir una conexión consciente con el cuerpo. Mariana profundiza en el tantra, los orgasmos energéticos, la comunicación emocional y sexual en pareja, la maternidad como identidad completa (y no asexual) y la importancia de educar a niños y adolescentes desde un espacio seguro, sin trauma y sin exceso de información.También desmontamos mitos heredados por generaciones: desde Freud y la satanización del clítoris, hasta la pornografía moderna y la mala educación sexual que todavía afecta a adultos y parejas hoy. Hablamos de fantasías, fetiches, autoexploración, límites, deseo, dopamina, monotonía y cómo recuperar la capacidad de sentir placer sin culpa.Este episodio es una invitación a rebelarnos con conciencia, a cuestionar lo aprendido y a construir una vida sexual auténtica, libre, informada y profundamente nuestra.Si este episodio te aportó valor, compártelo con alguien que también necesita escucharlo.Déjanos tu review ★★★★★, comenta tu parte favorita y suscríbete para seguir expandiendo la conversación sobre sexualidad consciente, placer y libertad. Tu participación hace crecer esta comunidad.Mariana Michel: https://www.instagram.com/marianagmichel/

Hold your horses on those cocaine-bottles, folks, it's time for Sherlock Says! This week, your hosts Ansel and Rachael are joined by friend of the pod John Bode to discuss The Seven-Per-Cent Solution by Nicholas Meyer! It's the book brave enough to ask the big questions, like "what if the Final Problem was actually written as a cover for Holmes going into addiction therapy with Sigmund Freud?" which is more a long question than a big one, admittedly. It's a fun one though!Contact the pod! Linktree at: https://linktr.ee/sherlocksayspod?fbclid=PAAaalIOau9IFlX3ixKFo3lsvmq6U1pYn8m3cf7N6aOqkqUGCljCO0R00KZ3E

Lavinia Bianca"La vita potenziale"Gramma Feltrinelliwww.feltrinellieditore.itMartedì 25 novembre ore 18.30 – Feltrinelli Largo di Torre Argentina 5, Roma​​Dalle molestie via chat al revenge porn, dalla dipendenza da video hardcore alla mercificazione del corpo femminile: come si conciliano libertà e consenso?​Insieme allo psichiatra Vittorio Lingiardi, alla scrittrice Lavinia Bianca e a Giulia Mariani e Angela di Berardino, giornaliste e curatrici del podcast A nudo. Il massacro del Circeo, per i 50 anni dai fatti del Circeo (Emons Record in mediapartnership con Il Fatto Quotidiano)Modera Silvia D'Onghia, giornalista de Il Fatto Quotidiano.Cresciuta in una provincia agiata e moralista, tra amici gretti e genitori poco inclini ai compiti propri di una famiglia, Lavinia si imbatte presto nelle due ossessioni che vampirizzano le sue energie psicofisiche: il sesso e il culto del corpo come antidoto alla morte. Adolescente, assiste alla scomparsa prematura del padre, stroncato da un infarto sul divano di casa. In anni in cui si è alla ricerca di una propria identità, quella morte le lascia una ferita indelebile. Approdata a Roma, Lavinia decide allora di costruire una vita potenziale, un universo virtuale nel quale creare numerosi alter ego. Con l'ausilio di una penna sfrontata, sparge in rete profili disparati, in una disinibita galleria di attitudini e pratiche sessuali, capaci di adescare e soggiogare insieme. Lo fa come un esercizio di potere, lontano da ogni forma di godimento, come un canovaccio dagli esiti collaudati che esclude ogni imprevisto e agisce soltanto da scudo e da palcoscenico. Le crescenti insidie della vita virtuale la indurranno a prendersi una pausa dal web e ad affrontare ciò che non ha mai osato nella sua giovane esistenza: la vita reale fatta di corpi e desideri concreti. Ai corpi, tuttavia, e ai desideri reali appartengono dolori, lutti, ombre e fragilità insopportabili. Lavinia decide allora di ritornare nell'unico luogo per lei sicuro e in fondo appagante: seduta di fronte alla luce blu del monitor.Romanzo d'esordio scritto con una maturità e una modernità di scrittura sorprendenti, La vita potenziale affronta lo scandalo del sesso e del desiderio nella nostra epoca. Riflessione psicologica, digressioni colte (Roth e Freud sono i numi tutelari che sorreggono la narrazione) e considerazioni ironiche si piegano nelle sue pagine a celebrare il lutto più grande: la morte del reale.“La sessualità è il miglior terreno sul quale dare sfogo al sé primordiale. Il merito risiede nel non lasciare che tale potenziale distruttivo ci soggioghi. Non lasciare che sfugga al nostro controllo. Tenerlo a bada, addomesticarlo e conviverci. La sfida è non essere se stessi.” Lavinia Bianca vive e lavora a Roma, ed è un personaggio che nasce su un blog nei primi anni 2000 e si trasferisce sui social dopo il 2010. Alter ego e pseudonimo dell'autrice, ha un debito con la narrativa di Philip Roth e si ispira più direttamente al sarcasmo tagliente dei comedians inglesi. Le sue storie provano a esplorare le intricate sfumature dell'animo umano e in particolare l'inevitabile intersezione tra sesso e morte, con un tono di voce marcatamente audace e sfrontato. Per Feltrinelli Gramma è uscito La vita potenziale (2025).Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

Get access to The Backroom (80+ exclusive episodes) on Patreon: https://www.patreon.com/OneDimeIn this episode of 1Dime Radio, I sit down with philosopher Isabel Millar, author of The Psychoanalysis of Artificial Intelligence, to think through ChatGPT and large language models using psychoanalysis. We get into Lacan and the Real, Symbolic, and Imaginary. Freud on repression and desire. Žižek on ideology and enjoyment. Then we push these ideas onto LLMs, from “hallucinations” and fantasy, to whether machines can “want,” to Big Other dynamics, creativity, safety, and the politics around AI.In The Backroom on Patreon, Isabel and I talk about love in the age of Artificial Intelligence, AI girlfriends, sexbots, and how OnlyFans and prostitution relate to the psychoanalytic understanding of Sexuality itself, which is different from the conventional understanding of sex.  Timestamps:00:00:00 Sexbotification, AI Girlfriends, & more (The Backroom Preview)00:03:55 The Importance of Psychoanalysis, Lacan & Freud00:14:45 The Stupidity of Intelligence, The Unconscious, Drive vs Desire00:20:43 Can AI "think"? Can AI "enjoy"? Desire, Lack & Enjoyment00:45:43 Can AI become "Conscious" according to Psychoanalysis?  00:54:56 Are ChatGPT and large language models becoming a 'Big Other' or an oracle of authority?01:04:52 Can AI be creative or "original" in the psychoanalytic sense?01:13:43 Love in The Age of Artificial IntelligenceGUEST:Isabelle Millar, philosopher, author of The Psychoanalysis of Artificial Intelligence• Website: https://www.isabelmillar.com/FOLLOW 1Dime:• Substack (Articles and Essays): https://substack.com/@tonyof1dime• X/Twitter: https://x.com/1DimeOfficial• Instagram: https://www.instagram.com/tonyof1dime• Check out my main channel videos: https://www.youtube.com/@1DimeeOutro Music by Karl Casey.Leave a like, drop a comment, and give the show a 5-star rating on Spotify, Apple, or wherever you listen to this.

Subscribe to get access to the full episode, the episode reading list, and all premium episodes! www.patreon.com/OrdinaryUnhappinessAbby and Patrick resume Freud's case history of Elisabeth von R. They walk through Freud's developing technique before unpacking what will prove to be one of his lifelong favorite and most evocative metaphors for psychic life: a city. Abby and Patrick then begin close-reading Elisabeth von R's life story as she first relates it to Freud. What emerges is both a picture of Elisabeth's family system, its patterns, and the distinctly gendered roles assigned to its members as well as the story of her personal fantasies and frustrations as the family goes through turmoil and loss. The episode builds to the articulation of a fundamental Freudian preoccupation: how do psychic injuries arise in relation to real-world misfortunes, and how do life experiences and contingent events determine the form of an individual's bodily symptoms? Have you noticed that Freud is back? Got questions about psychoanalysis? Or maybe you've traversed the fantasy and lived to tell the tale? Leave us a voicemail! (646) 450-0847 A podcast about psychoanalysis, politics, pop culture, and the ways we suffer now. New episodes on Saturdays. Follow us on social media: Linktree: https://linktr.ee/OrdinaryUnhappiness Twitter: @UnhappinessPod Instagram: @OrdinaryUnhappiness Patreon: patreon.com/OrdinaryUnhappiness Theme song: Formal Chicken - Gnossienne No. 1 https://open.spotify.com/album/2MIIYnbyLqriV3vrpUTxxO Provided by Fruits Music

Raghu Markus and Psychoanalyst Dr. Jeffrey Rubin unpack how mindfulness, empathy, and self-understanding connect the worlds of Buddhism and Western therapy.In this Mindrolling episode, Raghu and Dr. Rubin discuss:Jeffrey's traditional upbringing and the unexpected spiritual experience he had during a basketball gameKey parallels between Western psychotherapy and Buddhist wisdomHow “hovering attention” and mindfulness support both therapists and clientsIdentifying pure presence in numerous activities, from chanting to sports and beyond The marriage of Buddha and Freud: moment-to-moment non-judgmental, non-interfering presence Why some Buddhist practitioners can be “one with experience” but struggle to articulate what that truly meansViewing our symptoms as beautiful gateways to transformation rather than obstaclesPutting practice into everyday life and helping people truly live differentlyEmpathetically understanding those we disagree with Becoming open to feedback and growth instead of shutting down new ideas The ways in which we maladaptively try to cure ourselves What real, sustainable transformation actually looks like in practiceGrab one of Jeffrey's central works, Meditative Psychotherapy: The Marriage of East and WestAbout Dr. Jeffrey B. Rubin:Dr. Rubin practices psychoanalysis and psychoanalytically-oriented psychotherapy and teaches meditation in New York City and Bedford Hills, New York. Widely regarded as a leading integrator of the Western psychotherapeutic and Eastern meditative traditions, Dr. Rubin created Meditative Psychotherapy based on decades of study, teaching and helping people to flourish. Dr. Rubin is the author of six books and numerous publications. He has taught at universities, psychoanalytic institutes and Buddhist and yoga centers. Dr. Rubin lectures in the US and has given workshops at the UN, the Esalen Institute, the Open Center and the 92nd Street Y. His pioneering approach to psychotherapy and Buddhism has been featured in The New York Times Magazine.​ Sign up HERE for a workshop on self-transformation with Dr. Rubin“I call it the marriage of Buddha and Freud. It's any practice that cultivates moment-to-moment, non-judgmental, non-interfering presence. That can be qigong, prayer, or Sufi dancing. I don't want the audience to think it has to be Buddhist; it can be many things. It just happens to be very well done in Buddhism. It's any sincere path that will help you focus, concentrate, have more self-compassion and compassion for others.” –Dr. Jeffrey B. RubinSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this episode of the Tactical Living Podcast, hosts Coach Ashlie Walton and Sergeant Clint Walton explore the fine line between coping and concealment when it comes to dark humor in first responder culture (Amazon Affiliate). It's no secret that police, fire, EMS, and military professionals often use humor to process tragedy. The jokes, sarcasm, and morbid one-liners can bond a team through chaos — but they can also become emotional armor that hides deeper pain. We break down why dark humor develops, how it can help or harm, and what happens when laughter becomes the only way to survive the job.

POUR COMMANDER MON LIVRE : Sur Amazon : https://amzn.to/3ZMm4CY Sur Fnac.com : https://tidd.ly/4dWJZ8OIl nous arrive tous de commettre des lapsus. Ces erreurs de langage involontaires sont, depuis Freud, considérées comme révélatrices. Révélatrices de quoi ? De notre inconscient. Explications dans cet épisode---Envie d'aller plus loin ? Rejoignez-moi sur Patreon pour accéder à tout mon contenu supplémentaire.

We are right now in a moment when the roaring twenties of our time have finally begun to roar. And the weltgeist is screaming at the top of its voice, about a perversion which we have allowed to fester among the members of the ruling class through our conformity for much too long. We have forgotten to remind them of our dissatisfaction. Thus every screen and newspaper now displays for all to see Die Wiederkehr des Verdrängten.Lacan said once apropo hedonism that there is nothing subversive about losing one's shame. He did this to counter a prevailing myth of his times. It was believed by many in the 60s that perversion was more subversive than hysteria. The idea was that a pervert in his lack of shame can show you how man really is. Unrestrained by normative emotions about right or wrong the cynic tells a higher truth, and makes the great escape from the law without getting caught. But analysis showed that perversion was not “simply an aberration in relation to social criteria, an anomaly contrary to good morals, although this register is not absent, nor is it an atypicality according to natural criteria, namely that it more or less goes astray from the reproductive finality of the sexual union. It is something else in its very structure.The exhibitionist, the pederast, or the sadist does not care about the wishes of the other, the prostitute, the child is a puppet in their fantasy. Authenticity is neither an issue nor a problem in perversion. Only the neurotic and the psychotic worries whether the Other's desire and manifestation of lust is authentic. Freud, who through his practice had been granted access to an empirical archive which contained statements and confessions of the vices of the Wienese ruling class, had drawn a similar conclusion. Practicing analysis with non metaphysical entities, that is to say bodily analysands with real trauma. Hurting people rather than eternal archetypes of human nature or dolls in the astral realm he realised that; “never is the unconscious as inaccessible as in perversion.” For how could they learn about their own becoming when love is an unfortunate project of wanting to be that which the beloved loves, and they instead in their isolation never take the time to wonder what the others might dream about. At the same time that Freud came to these conclusions Arthur Schnitzler's a few blocks away in 1926 wrote the short shorty Traumnovelle which was the basis for Kubrick's Eyes Wide Shut. Here the primitive horde dressed in black tie organises enjoyment around the violation of a prohibition, trying to gain access to an impossible thing, Das Ding, a tabu driven jouissance. But this totem feast only fixes the tabu as to identify the violation of the prohibition and libidinally charge it, it does not transcend it and the pervert never breaks free, hears instead the name-of-the-father even more intrusively, hears his law as if it was his own.  The rituals performed in the manual of Crowley or the Saturnalia brotherhood are a para-praxis, they are pseudo activities, designed to fool the perpetrator. "Do what thou wilt shall be the whole of the Law" simply means that the pervert tries to resolve the conflict between desire and Law by making desire the law of his acts.The pervert's enjoyment consists in challenging the law, but not with the intention of changing it. The pervert is not a revolutionary.The masks, the capes, the jargon and the carnivalesque celebration of the forbidden, obfuscates and eventually forbids the unconscious symptom from expressing itself, that the masters are slaves to their own desires by choice. The time has come to take off their masks and lead them with eyes wide open to the real name of the father that is not the analyst's couch but the guillotine, the garrote of the people that must slowly press against the marrow structure of this exploitation. 

RU369: ARTIST HANNAH HADDIX ON CUT-UPS, SPIRITUALITY, ONLINE CENSORSHIP & JOINING THE CIRCUS https://renderingunconscious.substack.com/p/ru369-artist-hannah-haddix-on-cut Rendering Unconscious episode 369. Rendering Unconscious welcomes artist Hannah Haddix to the podcast! Follow her: Newsletter https://hannahhaddix.kit.com/yeshello Instagram https://www.instagram.com/skinslippers/ YouTube https://www.youtube.com/user/hjhaddix On this episode, Hannah discusses her new newsletter as a means to avoid online censorship and connect directly with her community. We share our frustration with social media algorithms that censor art, particularly nudity. Hannah shares her background in collage art, influenced by William Burroughs and Brion Gysin's cut-up method, and her belief in the sacredness of all things. She also shares her journey to sobriety, the impact of ketamine therapy, and the importance of creating art without preconceived notions. We also discuss the magic of analog collage, future potential collaborations, and the impact of creative and magical mentors Genesis and Lady Jaye Breyer P-Orridge on our lives. Hannah's original artworks are for sale. Support independent artists and thinkers! News & updates: On Wednesday, December 3rd, join us as we explore Freud's life-long interest in telepathy – Phantoms of the Clinic: From Thought-Transference to Projective Identification with Dr. Mikita Brottman. https://rucenterforpsychoanalysis.substack.com/p/phantoms-of-the-clinic-from-thought This event will be recorded and made available for all those who register. Register here: https://www.paypal.com/paypalme/drvanessasinclair/9 Proceeds raised go towards paying our presenter(s). Thank you for your support! Monday, December 8th, , we have a very special event: Rendering Unconscious Podcast will be hosting our first live event with an audience! Welcome Alenka Zupančič and Todd McGowan as they discuss their work On Comedy. Alenka's book The Odd One In: On Comedy (MIT Press, 2008) and Todd's Only a Joke Can Save Us (Northwestern University Press, 2017) are two of my favorite books by them, and I'm so excited to be able to host them for this sure to be brilliant discussion! We will meet live via zoom on Monday, December 8th at 12 NYC (9AM San Francisco/ 5PM London/ 18:00 Stockholm/ 19:00 Beirut) for 90 minutes. https://renderingunconscious.substack.com/p/monday-december-8-alenka-zupancic All paid subscribers to RU Podcast and RU Center are welcome to attend live and will receive the recording! Then on Saturday, December 13th, join me for the third installment of An Introduction to Psychoanalysis. Register by becoming a paid subscriber at RU Center for Psychoanalysis: https://rucenterforpsychoanalysis.substack.com You may watch the recordings of the first two classes HERE: https://rucenterforpsychoanalysis.substack.com/t/classes The song at the end of this episode is "Slowly" from the EP Slowly/ Third Minds Think Alike by Carl Abrahamsson and Genesis Breyer P-Orridge from iDeal recordings: https://idealrecordings.bandcamp.com/album/slowly-third-minds-think-alike Enjoy! Thank you for being a paid subscriber to Rendering Unconscious Podcast. It makes my work possible. If you are so far a free subscriber, thanks to you too. Please consider becoming a paid subscriber to gain access to all the material on the site, including new, future, and archival podcast episodes. It's so important to maintain independent spaces free from censorship and corporate influence. Thank You.

Mit großer Freude darf ich heute Ralf Kramp in der Sendung begrüßen, der seinen Kurzkrimi "Drei Kopfschüsse für Aschenbrödel" aus der gleichnamigen Kurzkrimi-Anthologie des KBV Verlags zur vorweihnachtlichen Einstimmung für uns liest.  Selbstverständlich empfehle ich diesen Autor und alle seine Werke aus purem "Spaß an der Freud" und nicht gegen Bezahlung. Vor- und Abspann-Musik SUNO.AI pro. Wir freuen uns über Unterstützung z.B. mit  https://www.paypal.me/krimikiosk. Nächste Sendung: 31.12.2025. https://krimikiosk.de/impressum-2/

5 Hours and 46 MinutesPG-13Josh Neal is a former psychology professor and author of the books "American Extremist" and "Understanding Conspiracy Theroies Vol. 1"Episode 1009: Individualism, Anarchism and SociopathyEpisode 1144: 'Woke Right-Type' Accusations are Nothing New Episode 1192: Anti-Conspiracy Activist's Self-Interested Motivations Episode 1216: Freud, Sexual Abuse, and B'nai B'rithThe ArticleIntolerant InterpretationsJosh's SubstackJosh's YouTubeAmerican ExtremistUnderstanding Conspiracy Theroies Vol. 1Pete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

​​The fashion designer Bella Freud launched Fashion Neurosis a little over a year ago with Rick Owens as her first guest. The show—available in both audio and video formats—immediately set itself apart from other fashion podcasts by the sense of intimacy Freud cultivated in unguarded conversations with her high-profile visitors, Cate Blanchett, David Cronenberg, and Rosalía, among them. She joins Nicole Phelps on this week's episode of The Run-Through to discuss the origins of the show, including its now-iconic set-up.The designer, who yes, is the great-granddaughter of Sigmund Freud, and the daughter of the painter Lucian Freud, also discusses her first steps in fashion—liberated as a teenager by Vivienne Westwood's clothes while she worked at the Seditionaries store, and later by Westwood herself as she worked alongside the legendary designer.The Run-Through with Vogue is your go-to podcast where fashion meets culture. Hosted by Chloe Malle, Head of Editorial Content, Vogue U.S.; Chioma Nnadi, Head of British Vogue; and Nicole Phelps, Director of Vogue Runway, each episode features the latest fashion news and exclusive designer and celebrity interviews.Please help us improve The Run-Through with Vogue by filling out our listener survey: https://panel2058.na2.panelpulse.com/c/a/661hs4tSRdw2yB2dvjFyyw Learn about your ad choices: dovetail.prx.org/ad-choices

Send us a textIn this powerful and eye-opening episode of The Way of Valor, Angie Taylor unpacks the hidden forces shaping today's children and equips parents with the clarity and confidence they need to lead with purpose.For nearly 400 years, Western culture was built on a Protestant worldview where work had meaning, family was sacred, discipline was discipleship, and children were seen as image-bearers with purpose. But between the 1800s and early 1900s, new thinkers fundamentally shifted how society viewed identity, childhood, morality, and the family.Angie breaks down how three influential voices Freud, Skinner, and Marx reshaped modern education, psychology, and culture, and why parents today feel like they're swimming upstream. She explains:Freud: “Your desires define you.”Skinner: “You're just a product of conditioning.”Marx: “Society not the family should shape the child.”These worldviews still dominate schools, media, and youth culture. But the good news? Parents are still the #1 influence in a child's life. And with understanding comes the power to reclaim your child's formation.Connect with Angie Taylor on:IG: https://www.instagram.com/mrsangietaylor/?hl=enFB: https://www.facebook.com/profile.php?id=100090424997350

POUR COMMANDER MON LIVRE : Sur Amazon : https://amzn.to/3ZMm4CY Sur Fnac.com : https://tidd.ly/4dWJZ8OExtrait de l'épisode FREUD - Les lapsusCet épisode sera publié sur YouTube et en podcast vendredi prochain le 21 novembreIl est d'ores et déjà disponible en intégralité sur ma page Patreon : https://www.patreon.com/posts/141706318---Envie d'aller plus loin ? Rejoignez-moi sur Patreon pour accéder à tout mon contenu supplémentaire.

"The similarity between Freud and Kohelet [Ecclesiastes] is that both of them believe that there's no overarching totalistic system that  integrates all the disparate experiences that one has. You have that, Freud says, in psychotics, and you have that in philosophers, and you have that in devout people -  they look for systematicity. They try to cram everything into a framework of meaning. Both Freud and Kohelet reject that. They don't have a worldview in that way. However, in order to flourish, you do need a meaning-giving, affect-integrating and action-guiding set of considerations. You can't just be out there like a windowless monad floating around. There are some core beliefs and values that anchor a person, that give them footing. So there's a difference between a totalizing worldview and a workable framework that's open to critique."  Episode Description: We begin with a brief reading from On Transience and Ecclesiastes and consider how they both belong to 'Wisdom Literature' while separated by over 2000 years. Paul points out that while Freud works from a linear sense of time, Ecclesiastes (Kohelet) is drawn to the cycles of nature and human experience. He provides clinical examples that he feels are enriched by considering the teachings of Ecclesiastes which are very similar to the psychoanalytic way of thinking - "one must learn to live with what cannot be altered," the importance of the "downsizing of infantile narcissism," and  recognizing that "pleasure and joy are palpable, sensual and concrete experiences." We discuss the importance of an object-related life that includes forgiveness and gratitude as well as "embracing resignation without despair." We conclude with the deeply moving time poem "To every thing there is a season/ and a time to every purpose under heaven..."   Our Guest: Paul Marcus, PhD is a training and supervising analyst at the National Psychological Association for Psychoanalysis in New York and Co-chair of the discussion group Psychoanalysis and Spirituality in the American Psychoanalytic Association. He is the author/editor of 25 books including The Spiritual Resistance of Rabbi Leo Baeck: Psychoanalysis and Religion. He is the editor of Psychoanalytic Review.   Recommended Readings: Seow, C.L. 1997, Ecclesiastes: A New Translation. New Haven: Yale University Press   Fox, M. V., 2004, Ecclesiastes, Philadelphia: Jewish Publication Society   Heim, K.M., 2019, Ecclesiastes, Downers Grove: IVP Academic   

On episode 247, we welcome Lybi Ma to discuss the thought patterns we get trapped in, the differences between ruminating and deliberating, why avoiding and suppressing our emotions can make them feel more intense, challenging the negative narratives we create about our lives, why our brains are programmed for survival rather than happiness, why Freud was right, spotting cognitive distortions, the importance of mindfulness and gratitude, Lybi's divorce and how she overcame resentment and bitterness, how anxiety affects our bodies, and the importance of perceiving satisfaction as stemming from within. Lybi Ma is the executive editor of Psychology Today. In addition to producing the print magazine, she also guides its website and blog platform, which hosts more than nine hundred authors, academic researchers, and journalists. She edited a Psychology Today book series covering topics such as anger, food addiction, and bipolar disorder. Her new book, available now, is called How to Be Less Miserable: End the Negative Mind Loops and Find Joy. | Lybi Ma | ► Website | https://www.psychologytoday.com/us ► Twitter | https://x.com/lybima ► Linkedin | https://www.linkedin.com/in/lybi-ma-b982941 ► How to Be Less Miserable Book | https://amzn.to/4hZkG7M Where you can find us: | Seize The Moment Podcast | ► Facebook | https://www.facebook.com/SeizeTheMoment ► Twitter | https://twitter.com/seize_podcast ► Instagram | https://www.instagram.com/seizethemoment ► TikTok | https://www.tiktok.com/@seizethemomentpodcast  

We all intuitively know that hypocrisy is a bad thing. But what if it isn't a flaw, but a feature? But maybe the real problem isn't hypocrisy, it's how we think about it.Episode SummaryOn this episode, I'm talking to Dr Michael Hallsworth, a leading behavioural scientist and the author of The Hypocrisy Trap. We explore a topic that's instantly recognisable but not often properly understood. Hypocrisy is something we're quick to spot in others, slow to acknowledge in ourselves, and often design around as if it were avoidable or inherently wrong. What Michael reveals — through personal stories, behavioural experiments, and a careful unpacking of what hypocrisy really means — is that our judgments of hypocrisy say more about us than about the people we're criticising. In fact, hypocrisy isn't just common; it's structurally baked into how we navigate competing priorities, conflicting values and real-world trade-offs. And sometimes, paradoxically, a little hypocrisy might even be useful.That makes it incredibly relevant to human risk. In compliance, ethics, and organisational culture, we tend to assume people should act consistently with what they believe, and we often penalise them when they don't. But as Michael explains, this assumption can lead us to build systems that are brittle, punitive or out of touch with how people actually behave. This conversation challenges that frame and offers a more human — and more effective — way of thinking about inconsistency, trust and moral judgment.Guest Biography - Michael HallsworthDr Michael Hallsworth is Chief Behavioural Scientist at the Behavioural Insights Team (BIT), where he applies behavioural science to policy, organisational design and real‑world behavioural change. He describes himself as someone “helping people apply behavioural science to real‑world problems” and is the author of The Hypocrisy Trap: How Changing What We Criticise Can Improve Our Lives.At BIT, Michael has led numerous projects spanning government and private sector domains, bridging rigorous academic research with operational behavioural insight. His work is characterised by practical translation of behavioural science and an upfront acknowledgement of human complexity — the grey zones rather than the simple binaries.His new book brings this lens to the topic of hypocrisy, exploring how our judgments of double standards shape behaviour, institutions and trust in counter‑intuitive ways.AI-Generated Timestamp Summary[00:00:00] Intro and framing of hypocrisy as a human behavioural risk[00:01:00] Why hypocrisy runs deeper than just “saying one thing and doing another”[00:02:00] Discussion of how organisations treat moral consistency — and the limitations of that approach[00:03:00] Michael's background, BIT and the genesis of his book[00:04:00] Defining hypocrisy: the three‑part structure[00:06:00] The two‑fold meaning: false image vs double standards[00:07:00] Michael's personal story with his daughter + the context of “PartyGate”[00:09:00] Historical roots: Freud's view on civilisation and hypocrisy[00:11:00] Why hypocrisy is a social judgement rather than purely behavioural[00:13:00] When calling out hypocrisy becomes counterproductive in change efforts[00:15:00] Real‑world examples: politics, business, everyday life[00:17:00] The phenomenon of ‘do‑gooder derogation' and why consistent people make us uneasy[00:20:00] Hypocrisy as a strategic accusation in social media and organisational life[00:22:00] The behavioural science of induced hypocrisy and what it tells us about change[00:25:00] Honest vs. relatable hypocrisy: shifting the narrative[00:28:00] Michael outlines three categories for navigating hypocrisy[00:30:00] His reflections on writing the book and the surprises he uncovered[00:34:00] Balancing moral integrity with public perception and stakeholder expectations[00:36:00] Hypocrisy in corporate ESG: the tension between expectation and action[00:39:00] Managing contradictions among stakeholders: the inevitable trade‑offs[00:41:00] Experiment results: private hypocrisy and moral judge[00:44:00] The paradox: why we prefer people who are ‘inconsistent but principled' over ‘consistent and bland'[00:46:00] Authenticity vs inauthentic leadership — and the hypocrisy dimension[00:48:00] Is this a practical manual for “how to do hypocrisy well”?[00:51:00] Final reflections: hypocrisy isn't always about morality—sometimes it's about signalling, trust and change[00:54:00] Michael's hope for what the book can achieve and closing thoughts[00:57:00] Wrap‑up, thanks and behavioural nudge for the listenerLinksMichael's website - https://www.michaelhallsworth.com/The Hypocrisy Trap  – https://www.thehypocrisytrap.com/Behavioural Insights Team - https://www.bi.team/Michael's IT profile – https://www.bi.team/people/michael-hallsworth/'Partygate' explainer - https://www.bbc.co.uk/news/uk-politics-59952395 

Unlocked Patreon episode. Support Ordinary Unhappiness on Patreon to get access to all the exclusive episodes. patreon.com/OrdinaryUnhappinessAbby and Patrick are joined by one of their favorite writers, Sarah Miller, to talk about her new essay in n+1. Entitled “Pirates of the Ayahuasca,” it's a first-person narrative, at once understated and devastating, hilarious and cutting, that sees Sarah, struggling with depression and grief, travel from wildfire-ravaged Northern California to the Peruvian Amazon for two weeks of psychedelic treatment under a prominent indigenous shaman. Sarah relates and reflects on her experience, her relationship with the shaman and his other clients, the business model of the “ayahuasca center,” and much more. Along the way, Sarah, Abby, and Patrick unpack broader narratives about therapy, ritual, and healing; the ways we metabolize feelings of guilt, sadness, and desires for change; the unavoidable context of capitalism, global inequality, and climate catastrophe; our expectations for psychedelics, our fantasies of transformative experiences, and what we can learn from plants. Sarah Miller's writing classes are ongoing, here is a description and contact information.Sarah Miller, “Pirates of the Ayahuasca”: https://www.nplusonemag.com/issue-50/essays/pirates-of-the-ayahuasca/Sarah Miller, “Heaven or High Water”: https://popula.com/2019/04/02/heaven-or-high-water/Sarah's Substack, The Real Sarah Miller: https://therealsarahmiller.substack.com/Aldous Huxley, The Doors of Perception: https://www.penguin.co.uk/books/357842/the-doors-of-perception-by-aldous-huxley/9780099458203Alexander “Sasha” Shulgin and Anna Shulgin, PiHKAL (Phenethylamines I Have Known and Loved): A Chemical Love Story: https://psychedelics.berkeley.edu/resources/pihkal/Brian Pace and Neşe Devenot, “Right-Wing Psychedelia: Case Studies in Cultural Plasticity and Political Pluripotency”: https://pubmed.ncbi.nlm.nih.gov/34975622/Neil Whitehead and Robin Wright, editors, In Darkness and Secrecy: The Anthropology of Assault Sorcery and Witchcraft in Amazonia: https://www.dukeupress.edu/in-darkness-and-secrecyHave you noticed that Freud is back? Got questions about psychoanalysis? Or maybe you've traversed the fantasy and lived to tell the tale? Leave us a voicemail! (646) 450-0847  A podcast about psychoanalysis, politics, pop culture, and the ways we suffer now. New episodes on Saturdays. Follow us on social media:  Linktree: https://linktr.ee/OrdinaryUnhappiness Twitter: @UnhappinessPod Instagram: @OrdinaryUnhappiness Patreon: patreon.com/OrdinaryUnhappiness Theme song: Formal Chicken - Gnossienne No. 1 https://open.spotify.com/album/2MIIYnbyLqriV3vrpUTxxO Provided by Fruits Music

We are all aware of the primary categories of our emotions, such as joy, trust, fear, surprise, happiness, sadness, surprise, anticipation, anger, and disgust. But I grew up thinking some of those were good and desirable, and some were bad and to be avoided at all cost. You are either being positive or negative. Now that I've let myself freely allow and marinate in so-called “negative” emotions, I feel I missed out on so much. I actually find joy in feeling sad. I don't let it overwhelm and control me, but I get value from the feeling. I was thinking about movies and found out the most popular movie categories are Adventure 24.8%, Action 23.2%, Drama 14.10%, Comedy 14.01%, Thriller/Suspense 7.3%, Horror 6.4%, and Romantic Comedy 4.3%. Which shows me that we pay money and choose to watch movies that fulfill the wide range of emotions. A few years ago I sat down with an expert on the topic. Susan Cain. In 2013 Susan Cain published her book, QUIET: The Power of Introverts in a World That Can't Stop Talking. It was beyond a best seller. At the time the book had spent seven years on the New York Times best seller list. Her follow up book however, is called Bittersweet: How Sorrow and Longing Make Us Whole, and it was an instant New York Times best seller as well. Susan helped me realize the most beautiful and joyful experiences of my life have also held an ache and a longing, and this is what Susan is speaking to. She gives focus to the four Hippocratic temperaments of sanguine, melancholic, choleric, and phlegmatic. Most of our world's greatest creativity and art comes from a melancholic temperament, but Susan writes, “We've organized American culture around a sanguine-choleric outlook (forward leaning and combat ready), while Freud labeled melancholic as narcissistic and the main stream culture often views sorrow and longing as clinically depressed.” Susan asks, “How did a nation founded on so much heartache turn into a culture of normative sunshine and enforced positivity?” What you'll hear is a candid discussion that gives us permission and inspiration to feel the feels and allow sorrow and longing in, in order to more fully experience joy and beauty. You can connect with Susan at susancain.net Sign up for your $1/month trial period at shopify.com/kevin Go to shipstation.com and use code KEVIN to start your free trial. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this powerful call-in episode of Dr. Judy WTF, Dr. Judy unpacks the difference between being in love and truly loving someone. She explains why the dopamine-filled highs of infatuation can feel like a drug, why those “butterflies” rarely last, and how real love is built on stability, shared values, and emotional safety. Using her Mind Map® system and attachment theory, Dr. Judy traces how childhood wounds, “holes in the soul,” and inconsistent parenting create anxious and avoidant attachment styles that play out in adult relationships.A courageous caller shares how growing up with emotionally unavailable parents led him to repeatedly fall for partners who don't have time for him. Dr. Judy walks him through her “What the Freud”® repetition principle—why we keep choosing rejecters and secretly hope they will finally heal our original pain. She also explores whether the in-love feeling can come back in long-term relationships, how to rekindle sparks with date nights, play, sex, and shared growth, and why becoming the cause of your healing (instead of at the effect of others) is the real path to healthy, mature love.

Stanislav Grof, born in Prague in 1931, was among the most influential figures in the early clinical use of LSD. Sometimes referred to as the Godfather of psychedelic psychotherapy, Grof was was trained as a Freudian psychoanalyst in Prague and was on track to follow in Freud's footsteps when his path was derailed by a powerful LSD session. He changed his life path and became one of the principal investigators of early psychedelic research behind the Iron Curtain, conducting systematic LSD psychotherapy at the Psychiatric Research Institute in Prague. Grof's approach was largely psycholitic - meaning that in contrast to the single high-dose mystical model, he favored smaller doses that could be given consistently over the course of multiple sessions, thus emphasizing the very gradual revealing of the layered strata of the human unconscious. In this talk, Grof describes how the same substance can evoke vastly different experiences in different individuals, from childhood regression, to episodes resembling psychosis, to genuine mystical revelation. He offers accounts of patients reliving early developmental trauma and what appeared to be birth agony, followed by experiences of renewal or “rebirth.” He also touches on the emergence of archetypal and transpersonal imagery in advanced stages of therapy, giving insight into the collective and cosmic dimensions of mind. Here's the brilliant Stan Grof in 1969 at Esalen institute. Photo by Joyce Lyke

Wir springen in dieser Folge ins Jahr 1938, und sprechen über die vier Schwestern Sigmund Freunds. Nachdem Freud nach England geflüchtet ist, bleiben die betagten Schwestern in Wien zurück. Abgesichert, zumindest hoffen so Sigmund und sein Bruder Alexander, durch einen beträchtlichen Geldbetrag, den sie ihnen zurückgelassen haben. Doch sie unterschätzen damit die Radikalisierung und die Perfidie des NS-Regimes. Vielen Dank an Johanna Frei und Daniela Finzi vom Freud Museum in Wien für das Gespräch und die Quellen für diese Folge. Die Ausstellung "Der Fall Freud – Dokumente des Unrechts" läuft noch bis November 2026. https://www.freud-museum.at/de/ausstellungen_detail/articles/der-fall-freud-dokumente-des-unrechts //Erwähnte Folgen * GAG207: William Stewart Halsted und die Chirurgie des 19. Jahrhunderts – https://gadg.fm/207 * GAG142: Bertha Pappenheim – Gründerin des Jüdischen Frauenbundes und Sozialpionierin – https://gadg.fm/142 * GAG195: Wie Gerta Stern auf der Flucht nach Panama ihren Mann aus dem KZ befreite – https://gadg.fm/195 * GAG292: Paul Grüninger – https://gadg.fm/292 // Literatur * Finzi, Daniela & Frei, Johanna. „Listen der Geschichte. Über die neue Sonderausstellung ‚Der Fall Freud. Dokumente des Unrechts‘ im Sigmund Freud Museum“. * Frei, Johanna. „Provenienz: ‚österreichischer Privatbesitz‘. Vom Verschwinden und Auftauchen eines Originals“. * Kurzweil, Loïc. „Alexander Freud. Von den Wegachsen des Weltverkehrs zur erzwungenen Emigration“). * Raggam-Blesch, Michaela. „‚Du ahnst ja nicht, wie armselig wir sind ohne Euch alle, zu Viert verknäuelt, hoffnungslos, abgetrennt.‘ Das Schicksal älterer jüdischer Wiener:innen am Beispiel der Schwestern von Sigmund Freud“. * Rathkolb, Oliver. „Restitution wider Willen“. * Waldinger, Roger. „Leben und Tod von Pauline Freud Winternitz“. Die Interviews von K.R. Eissler gibt es hier: https://www.loc.gov/collections/sigmund-freud-papers/articles-and-essays/audio-recordings-of-eisslers-interviews-about-freud/ Das Episodenbild zeigt Rosa Graf im Jahr 1927 (© Rosa Graf Papers, Library of Congress, Washington D.C.) //Aus unserer Werbung Du möchtest mehr über unsere Werbepartner erfahren? Hier findest du alle Infos & Rabatte: https://linktr.ee/GeschichtenausderGeschichte //Geschichten aus der Geschichte jetzt auch als Brettspiel! Werkelt mit uns am Flickerlteppich! Gibt es dort, wo es auch Becher, T-Shirts oder Hoodies zu kaufen gibt: https://geschichte.shop // Wir sind jetzt auch bei CampfireFM! Wer direkt in Folgen kommentieren will, Zusatzmaterial und Blicke hinter die Kulissen sehen will: einfach die App installieren und unserer Community beitreten: https://www.joincampfire.fm/podcasts/22 //Wir haben auch ein Buch geschrieben: Wer es erwerben will, es ist überall im Handel, aber auch direkt über den Verlag zu erwerben: https://www.piper.de/buecher/geschichten-aus-der-geschichte-isbn-978-3-492-06363-0 Wer unsere Folgen lieber ohne Werbung anhören will, kann das über eine kleine Unterstützung auf Steady oder ein Abo des GeschichteFM-Plus Kanals auf Apple Podcasts tun. Wir freuen uns, wenn ihr den Podcast bei Apple Podcasts oder wo auch immer dies möglich ist rezensiert oder bewertet. Wir freuen uns auch immer, wenn ihr euren Freundinnen und Freunden, Kolleginnen und Kollegen oder sogar Nachbarinnen und Nachbarn von uns erzählt! Du möchtest Werbung in diesem Podcast schalten? Dann erfahre hier mehr über die Werbemöglichkeiten bei Seven.One Audio: https://www.seven.one/portfolio/sevenone-audio

What happens when the revolutionary fervor of Marxism meets the probing depths of the psychoanalytic couch? In this intellectually stimulating conversation, Andrew Flores (host of The Parallax Viewer) explores the fascinating and often contentious relationship between psychoanalytic theory and left politics.The discussion begins with a fundamental question: why should Marxists care about psychoanalysis at all? Flores argues that psychoanalysis doesn't just treat individual symptoms but addresses the "bourgeois subject"—the psychological effects of living within capitalist social relations. As he eloquently explains, "What psychoanalysis does is deal with a bourgeois subject, the effects of bourgeois consciousness... Marx invented the symptom, not Freud." This provocative claim opens a pathway to understanding how our internal psychological conflicts might reflect broader social contradictions.Delving into Lacanian theory, Flores unpacks the three registers—Imaginary, Symbolic, and Real—that structure our experience, showing how they relate to political formation and revolutionary potential. The conversation weaves through structuralism, Althusserian Marxism, and contemporary thinkers like Alain Badiou and Domenico Losurdo, revealing the complex theoretical lineages that continue to shape leftist thought.Perhaps most relevant to our current moment is the discussion of social fragmentation, paranoia, and what might be called our collective psychosis. As conspiracy theories proliferate and ideological certainties dissolve, psychoanalytic concepts offer valuable tools for understanding how individual and collective delusions form in response to social trauma.Whether you're a seasoned theoretical traveler or new to these intellectual territories, this conversation offers fresh insights into how we might understand the relationship between our inner lives and the social structures that shape them—and perhaps how we might transform both.Send us a text Musis by Bitterlake, Used with Permission, all rights to BitterlakeSupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan, Parzival, Adriel Mixon, Buddy Roark, Daniel Petrovic

Welcome back to The Literary Life podcast with Angelina Stanford and Thomas Banks! They are joined by Ella Hornstra for the beginning of a new series on Aldous Huxley's Brave New World. Thomas and Ella kick off the book discussion with a little biographical background on Huxley and dispel the myth that he belonged to the Bloomsbury Group. Angelina gives some literary history of the period in which Huxley wrote, as well as some thoughts on satire as a response to an age of overwhelming optimism. She also highlights the literary and cultural influences that Huxley satirizes in this novel, including Wells, Ford, and Freud. Visit the HouseofHumaneLetters.com to sign up for all the upcoming and past mini-classes and webinars taught by Angelina, Thomas, and their colleagues! Don't forget to check out this coming year's annual Literary Life Online Conference, happening January 23-30, 2026, "The Letter Killeth, but the Spirit Quickeneth: Reading Like a Human". Our speakers will be Dr. Jason Baxter, Jenn Rogers, Dr. Anne Phillips, and, of course, Angelina Stanford and Thomas Banks. To view the full show notes for this episode, including commonplace quotes and today's poem, please visit https://theliterary.life/301.