Freud, l'antisémitisme et la langue-mère

Sample

Brad Hambrick

Opening yourself to God's love. We do not like to be vulnerable. It makes us feel defenseless and opens the door to being hurt. But, as difficult as it may be, vulnerability is necessary for us to be loved by others and is a healthy character trait when it leads us to take risks for God's glory. So how can we grow in the kind of vulnerability God wants us to have? Brad Hambrick offers a study of vulnerability from an unexpected source: the Beatitudes. He takes us through an examination of each one, highlighting what it says about vulnerability and helping us come to terms with our struggles with it. He also brings encouragement, giving us ways to reflect on and begin implementing these teachings on vulnerability in our own lives. Learn from the Beatitudes how blessed it is to be vulnerable and how to pursue vulnerability in your life. The Gospel for Real Life booklet series by the Association of Biblical Counselors (ABC) applies the timeless hope of Christ to the unique struggles of modern believers. - Back cover.

Sample

Elizabeth George

Today's teens are bombarded with choices about attitudes, behaviors, friends, clothes, finances, and college. And with the rise of alcohol, drugs, sexual issues, and crime, they must make serious decisions daily. Bible teacher Elizabeth George takes teens through the step–by–step process of making decisions that are life–affirming, godly, and wise in areas that include: managing emotions, improving relationships, developing confidence, living in the center of God's will, avoiding trouble and bad situations. Teens will discover checkpoints to use as guides for making decisions, and they will learn to take the long view when considering consequences. Young women will also realize the tremendous wisdom, guidance, and answers available in God's Word. Great for individuals, small groups, and mentoring. - Publisher.

Sample

Dan Merkur

In Relating to God: Clinical Psychoanalysis, Spirituality, and Theism, Dan Merkur conceptualizes religious discourse within psychoanalysis. He proposes that God be treated as a transferential figure whose analysis leads to a reduction of the parental content that is projected onto God. Merkur notes that religious conversion experiences regularly involve theological intuitions that are either rational or, owing to morbid complications, have undergone displacement into irrational symbolism. Analysis renders the religiosity more wholesome. Traditionally, psychoanalytic thought has been dismissive of religion. Freud is on record, however, as having called psychoanalysis a neutral procedure. He argued that religion, with its dependency on a providential God who punishes disobedience, imagines spirituality on the model of human parents and fails to approach spirituality in an appropriately scientific manner. He wrote little of spiritual phenomena, but mentioned both the rationality of the universe and the parapsychological occurrence of thought transference. Occasionally, later psychoanalysts used different language in order to contrast wholesome and morbid forms of religion. Erich Fromm distinguished authoritarian and humanistic religions, while D. W. Winnicott condemned fetishistic behavior while approving of playful illusions that require “belief-in.” These formulations constructed a middle position for clinicians, neither categorically opposed to religion as classical psychoanalysis was, nor do they embrace cultural relativity as “spiritually oriented” psychotherapists are currently advocating. What sorts of spiritual practices does psychoanalysis find unobjectionable? As examples of humanistic religion, Fromm named Zen Buddhism, Buddhist mindfulness meditation, and the via negativa or “way of negating” that some Christian and Jewish mystics have followed. Because the Bible-based approaches are little known, Merkur discusses their histories, procedures, and psychoanalytic understanding.--

Sample

Giorgio Manfré

Le idee raccolta in questo saggio si muovono nell'ambito di un'area interdisciplinare di indagine, verso cui vengono fatti convergere orientamenti conoscitivi e di ricerca fra loro alquanto eterogenei: costruttivismo e teoria della società, storia sociale, antropologia, psicoanalisi. E la sfida consiste in questo: tornare, attraverso una ricognizione su alcune opere di tre protagonisti della cultura moderna - Niklas Luhmann, Karl Marx e Sigmund Freud - a interrogare le radici stesse della modernità, e ciò chiedendosi, andando in controtendenza, se la crisi della modernità (qui intesa come crisi del rapporto individuo-società) è un fatto irreversibile oppure, al contrario, superabile.