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The first of the three Analytic Press books in which Stolorow and Atwood (later with the collaboration of Bernard Brandchaft) reformulate psychoanalysis as a science of human intersubjectivity. Here the authors explore the "structures of subjectivity" that organize the subjective world, focusing on intersubjectivity in development, in pathogenesis, and in the therapeutic situation.

Who says cymbal shapes are set in stone? The Pang line reformulates stalwart elements of china, ride, and swish cymbals into a new creation that s ...

Who says cymbal shapes are set in stone? The Pang line reformulates stalwart elements of china, ride, and swish cymbals into a new creation that s ...

With the rise of the New Right, the demise of state socialism, and the development of concerns over the nature of modernity, the reception of Marxist and radical theories of capitalist society has become, to say the least, skeptical. In this book Andrew Sayer rethinks and reformulates radical political economy. The author argues that Marxist theories of capitalism must learn both from the problems of socialism and, more controversially, from liberalism. In a major critique of Marxist and post-Marxist political economy he argues that one of its central problems may be traced to its treatment of the apparently innocuous concept of division of labor. This has led, he shows, to a confusion of the effects of markets and property relations. In consequence explanations of uneven development and of the distribution of power in advanced economies are flawed. The author illustrates the argument by reference to the study of uneven spatial development. He concludes by outlining the constructive potential for a dialoge between radical political economy and liberal thought, and between critical social science and normative political philosophy. Written in the author's characteristically direct and accessible style, this book will be widely read by students of contemporary capitalism and political economy in many disciplines.

In this book Rhonda Chang reminds us that before the introduction of Western medicine into China medicine was Yi. Then Yi became Zhong Yi (Chinese medicine) as opposed to Xi Yi, which was Western medicine. Beginning in the 1950s, the Chinese government made concerted efforts to reformulate Yi with modern western science and developed a Chinese new medicine which would use herbs, acupuncture and still manage to discourse with some of the old terminology of Yi. How this new medicine was created was by stripping away the traditional theories of yinyang and wuxing and replacing them with a concept called bianzheng lunzhi which hoped to mimic a Western biomedical approach to the body and healing. This new medicine nevertheless would masquerade as traditional and Chinese but the methods of matching pseudo-traditional diagnosis and ancient formulas with modern biomedical categories of disease has only been a recipe for failure and incoherence. As well as outlining the historical substitution of Yi by contemporary Chinese medicine, Chang argues that this medical substitution was fundamentally a process of self-colonisation, the result itself due to western imperialism and colonialism, and also in line with a long list of practices and ideas that twentieth century intellectuals in China rejected for being backward, feudal and unscientific.

This volume presents an innovative psychobiological framework for understanding and treating PTSD. A major emphasis is the need to reformulate diagnostic criteria and treatment goals to reflect emerging knowledge about the complex pathways by which trauma disrupts people's lives. Within a holistic, organismic framework, the editors identify 65 PTSD symptoms contained within five (rather than the traditional three) symptom clusters, and spell out 80 target objectives for treatment. Expert contributors then provide detailed presentations of core therapeutic approaches, including acute posttraumatic interventions, cognitive-behavioral approaches, pharmacotherapy, group psychotherapy, and psychodynamic techniques, as well as approaches to working with specific populations, including children, refugees, and the dually diagnosed. The concluding section reviews and synthesizes all case material presented, examining which symptoms are addressed by each of the core approaches, which treatment goals are met, and which clients can most effectively be helped. Combining cutting-edge theoretical exposition with clear-cut recommendations for practice, this is an ideal resource for clinicians, students, and researchers.

Dominick LaCapra calls for a new view of intellectual history―one that will revitalize the importance of reading and interpreting significant texts. In ten essays, he reformulates the problem of the relation between the "great" texts of the Western tradition and their contexts. Seeking to refine "context" into a concept useful to historical research, LaCapra urges intellectual historians to learn from lessons and developments in contemporary literary criticism and philosophy, fields that have undertaken a radical reassessment of the reading of texts.

The first of a six-volume contribution to systematic theology, this text extends the insights of contemporary Trinitarian thought to theological anthropology. It develops a communal understanding of the "imago deli" in the face of the demise of the centred self. It reformulates an understanding of the self in postmodern context, a context that is characterized by the loss of self coupled with the quest for relationality in community.

During the turbulent period prior to colonial Indias Partition and Independence, Muslim intellectuals in Hyderabad sought to secularize and reformulate their linguistic, historical, religious, and literary traditions for the sake of a newly conceived national public. Responding to the model of secular education introduced to South Asia by the British, Indian academics in princely Hyderabad launched a spirited debate about the reform of Islamic education, the importance of education in the spoken languages of the country, the shape of Urdu and its past, and the significance of the histories of Islam and India for their present. The Language of Secular Islam pursues an alternative account of the political disagreements between Hindus and Muslims in South Asia, conflicts too often described as the product of primordial and unchanging attachments to religion. The author suggests that the political struggles of India in the 1930s, the very decade in which the demand for Pakistan began to be articulated, should not be understood as the product of an inadequate or incomplete secularism, but as the clashing of competing secular agendas. Her work explores negotiations over language, education, and religion at Osmania University, the first university in India to use a modern Indian language (Urdu) as its medium of instruction in all academic subjects. Grounded in close attention to historical evidence, The Language of Secular Islam has broad ramifications for some of the most difficult issues currently debated in the humanities and social sciences: the significance and legacies of European colonialism, the inclusions and exclusions enacted by nationalist projects, the place of minorities in the forging of Indian nationalism, and the relationship between religion and modern politics. It will be of interest to historians of colonial India, scholars of religion, and anyone who follows language politics.

Proceeding from the bold and provocative claim that there never has been a comprehensive and systematic theory of race, Mustafa Emirbayer and Matthew Desmond set out to reformulate how we think about this most difficult of topics in American life. In The Racial Order, they draw on Bourdieu, Durkheim, and Dewey to present a new theoretical framework for race scholarship. Animated by a deep and reflexive intelligence, the book engages the large and important issues of social theory today and, along the way, offers piercing insights into how race actually works in America. Emirbayer and Desmond set out to examine how the racial order is structured, how it is reproduced and sometimes transformed, and how it penetrates into the innermost reaches of our racialized selves. They also consider how―and toward what end―the racial order might be reconstructed.  In the end, this project is not merely about race; it is a theoretical reconsideration of the fundamental problems of order, agency, power, and social justice. The Racial Order is a challenging work of social theory, institutional and cultural analysis, and normative inquiry.

Buddhism and its religious philosophy has frequently undergone periods of major regeneration. While this wilingness to reformulate the insights of the Buddha for a different cultural context is one of its outstanding virtues, it is also a source of difficulties for the unguided Western student who often becomes lost and confused in the midst of this richness of ideas. In his study of the Madhyamika School, founded in the 2nd century by Nagarjuna, one of the greatest thinkers of all time.

The first of a six-volume contribution to systematic theology, this text extends the insights of contemporary Trinitarian thought to theological anthropology. It develops a communal understanding of the "imago deli" in the face of the demise of the centred self. It reformulates an understanding of the self in postmodern context, a context that is characterized by the loss of self coupled with the quest for relationality in community.

During the turbulent period prior to colonial India’s partition and independence, Muslim intellectuals in Hyderabad sought to secularize and reformulate their linguistic, historical, religious, and literary traditions for the sake of a newly conceived national public. Responding to the model of secular education introduced to South Asia by the British, Indian academics launched a spirited debate about the reform of Islamic education, the importance of education in the spoken languages of the country, the shape of Urdu and its past, and the significance of the histories of Islam and India for their present. The Language of Secular Islam pursues an alternative account of the political disagreements between Hindus and Muslims in South Asia, conflicts too often described as the product of primordial and unchanging attachments to religion. The author suggests that the political struggles of India in the 1930s, the very decade in which the demand for Pakistan began to be articulated, should not be understood as the product of an inadequate or incomplete secularism, but as the clashing of competing secular agendas. Her work explores negotiations over language, education, and religion at Osmania University, the first university in India to use a modern Indian language (Urdu) as its medium of instruction, and sheds light on questions of colonial displacement and national belonging.Grounded in close attention to historical evidence, The Language of Secular Islam has broad ramifications for some of the most difficult issues currently debated in the humanities and social sciences: the significance and legacies of European colonialism, the inclusions and exclusions enacted by nationalist projects, the place of minorities in the forging of nationalism, and the relationship between religion and modern politics. It will be of interest to historians of colonial India, scholars of Islam, and anyone who follows the politics of Urdu.

During the turbulent period prior to colonial Indias Partition and Independence, Muslim intellectuals in Hyderabad sought to secularize and reformulate their linguistic, historical, religious, and literary traditions for the sake of a newly conceived national public. Responding to the model of secular education introduced to South Asia by the British, Indian academics in princely Hyderabad launched a spirited debate about the reform of Islamic education, the importance of education in the spoken languages of the country, the shape of Urdu and its past, and the significance of the histories of Islam and India for their present. The Language of Secular Islam pursues an alternative account of the political disagreements between Hindus and Muslims in South Asia, conflicts too often described as the product of primordial and unchanging attachments to religion. The author suggests that the political struggles of India in the 1930s, the very decade in which the demand for Pakistan began to be articulated, should not be understood as the product of an inadequate or incomplete secularism, but as the clashing of competing secular agendas. Her work explores negotiations over language, education, and religion at Osmania University, the first university in India to use a modern Indian language (Urdu) as its medium of instruction in all academic subjects. Grounded in close attention to historical evidence, The Language of Secular Islam has broad ramifications for some of the most difficult issues currently debated in the humanities and social sciences: the significance and legacies of European colonialism, the inclusions and exclusions enacted by nationalist projects, the place of minorities in the forging of Indian nationalism, and the relationship between religion and modern politics. It will be of interest to historians of colonial India, scholars of religion, and anyone who follows language politics.

Archaeology and the Biblical Record challenges both Jewish and Christian biblical scholars to rethink basic assumptions and reformulate their instructional methods. This bold text reconciles reason with faith and harmonizes the Bible with archaeology, while providing answers to the many historical dilemmas confronted while reading the Bible.

Archaeology and the Biblical Record challenges both Jewish and Christian biblical scholars to rethink basic assumptions and reformulate their instructional methods. This bold text reconciles reason with faith and harmonizes the Bible with archaeology, while providing answers to the many historical dilemmas confronted while reading the Bible.