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Crichton J: Jungian Shakespeare

Jungian Shakespeare

Coming Down to Earth in King John, Twelfth Night, and Cymbeline

Why do you feel so much better after a yoga class? What is it that takes yoga beyond being merely a way to physically exercise the body, and instead renders it a tool for effectuating deep and lasting emotional change? In Yoga Saved My Life psychotherapist and yoga teacher Sasha Bates demystifies both yoga and psychotherapy, exploring the links between them and showing how each can be transformational. This sits alongside personal stories from members of the Fierce Calm yoga community - people who have experienced all manner of difficulties, whether due to neglect, addiction, abuse, anxiety, depression, stress or any of the other myriad ways in which we all struggle with modern life. Here they tell their stories of finding yoga, and thereby discovering a path through the beliefs and behaviours that had been holding them back and keeping them miserable. If you've ever wondered why you feel so much better after a yoga class, then the explanations of how any why yoga works will enlighten you. Written using down to earth language and in a warm conversational tone, you will come to see how yoga is doing what psychotherapy does: providing a safe, containing, reflective space in which you can access your unconscious, develop self-awareness and find ways to relate to yourself better. This new relationship with your self offers new ways to work with the automatic habits you do without thinking, but which hold you back, practically and emotionally. 'Yoga Saved My Life shows us gently and persuasively that healing the mind is as important as healing the body, and yoga is a great way of doing this' - Vex King, author of Good Vibes, Good Life and Healing is the New High

Why do you feel so much better after a yoga class? What is it that takes yoga beyond being merely a way to physically exercise the body, and instead renders it a tool for effectuating deep and lasting emotional change? In Yoga Saved My Life psychotherapist and yoga teacher Sasha Bates demystifies both yoga and psychotherapy, exploring the links between them and showing how each can be transformational. This sits alongside personal stories from members of the Fierce Calm yoga community - people who have experienced all manner of difficulties, whether due to neglect, addiction, abuse, anxiety, depression, stress or any of the other myriad ways in which we all struggle with modern life. Here they tell their stories of finding yoga, and thereby discovering a path through the beliefs and behaviours that had been holding them back and keeping them miserable. If you've ever wondered why you feel so much better after a yoga class, then the explanations of how any why yoga works will enlighten you. Written using down to earth language and in a warm conversational tone, you will come to see how yoga is doing what psychotherapy does: providing a safe, containing, reflective space in which you can access your unconscious, develop self-awareness and find ways to relate to yourself better. This new relationship with your self offers new ways to work with the automatic habits you do without thinking, but which hold you back, practically and emotionally. 'Yoga Saved My Life shows us gently and persuasively that healing the mind is as important as healing the body, and yoga is a great way of doing this' - Vex King, author of Good Vibes, Good Life and Healing is the New High

Yoga Saved My Life

Daily Affirmations to Live Recklessly Alive

You Can Do This

Arden Shakespeare Insights

Visualising Material Culture

Shakespeare's Objects

Gesundheit, Kommunikation und Gesellschaft

Perspektiven der Public Health Humanities

Kunst – Kultur – Gesundheit

The Art of Existential Freedom

Beginning to Live

Patipolitics looks at what it means to enjoy the body under technocapitalism, arguing that we need a new paradigm to talk about sexual enjoyment and suffering. It is not just biological life (biopolitics), nor even political death (necropolitics) that has power, but also regimes of enjoyment. In simple terms the paradoxical, ambivalent and traumatic realm of the sexual: a deadly enjoyment that demands satisfaction yet cannot be sated. This is Patipolitics, from the Latin patior- to suffer, which for psychoanalysis is also to enjoy.

The body is governed by a dizzying array of institutions: the family, social media, religion and the culture industries. These sites provide contexts for enjoying the body such as: self-image, object choice, identification, erogenous zones, taboos, codes of sexual morality, inhibitions, violence, and bodily abjection. But it is the ways in which these modalities are harnessed by apparatuses of power which makes them patipolitical.

Patipolitics examines how the body is instrumentalised, weaponised and fantasized through science, technology and capitalism. After highlighting the destructive and oppressive elements of patipolitics, the book elucidates the positive and generative dimensions to the patipolitical. The female body and its place in the masculine imaginary obscures a genuine enigma about the sexual body and power. Ultimately if patipolitics is to be affirmative as opposed to destructive we must ask what alternative future it can help us to imagine?

Patipolitics looks at what it means to enjoy the body under technocapitalism, arguing that we need a new paradigm to talk about sexual enjoyment and suffering. It is not just biological life (biopolitics), nor even political death (necropolitics) that has power, but also regimes of enjoyment. In simple terms the paradoxical, ambivalent and traumatic realm of the sexual: a deadly enjoyment that demands satisfaction yet cannot be sated. This is Patipolitics, from the Latin patior- to suffer, which for psychoanalysis is also to enjoy.

The body is governed by a dizzying array of institutions: the family, social media, religion and the culture industries. These sites provide contexts for enjoying the body such as: self-image, object choice, identification, erogenous zones, taboos, codes of sexual morality, inhibitions, violence, and bodily abjection. But it is the ways in which these modalities are harnessed by apparatuses of power which makes them patipolitical.

Patipolitics examines how the body is instrumentalised, weaponised and fantasized through science, technology and capitalism. After highlighting the destructive and oppressive elements of patipolitics, the book elucidates the positive and generative dimensions to the patipolitical. The female body and its place in the masculine imaginary obscures a genuine enigma about the sexual body and power. Ultimately if patipolitics is to be affirmative as opposed to destructive we must ask what alternative future it can help us to imagine?

Jungian Shakespeare

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Bibliografische Angaben

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