David Dean Brockman connects spirituality with psychoanalysis throughout this book as he looks at Dante’s early writings, his life story and his "polysemous" classical poem The Divine Comedy. Dante wanted to create a document that would educate the common man about his journey from brokenness to growth and a solid integration of body, self, and soul. This book draws the resemblance between Dante’s poem and the "journey" that patients experience in psychoanalytic therapy. It will be the first total treatment of Dante’s work in general, and The Divine Comedy in particular, using the psychoanalytic method. This fascinating study of Dante’s The Divine Comedy will be of interest to psychoanalysts, psychotherapists, and psychiatrists, as well as those still in training. Academics and students of psychology, spirituality, religion, and literature may also be interested in Brockman’s in-depth study of Dante’s work.

David Dean Brockman connects spirituality with psychoanalysis throughout this book as he looks at Dante’s early writings, his life story and his "polysemous" classical poem The Divine Comedy. Dante wanted to create a document that would educate the common man about his journey from brokenness to growth and a solid integration of body, self, and soul. This book draws the resemblance between Dante’s poem and the "journey" that patients experience in psychoanalytic therapy. It will be the first total treatment of Dante’s work in general, and The Divine Comedy in particular, using the psychoanalytic method. This fascinating study of Dante’s The Divine Comedy will be of interest to psychoanalysts, psychotherapists, and psychiatrists, as well as those still in training. Academics and students of psychology, spirituality, religion, and literature may also be interested in Brockman’s in-depth study of Dante’s work.

Archetypal images, Carl Jung believed, when elaborated in tales and ceremonies, shape culture’s imagination and behavior. Unfortunately, such cultural images can become stale and lose their power over the mind. But an artist or mystic can refresh and revive a culture’s imagination by exploring his personal dream-images and connecting them to the past. Dante Alighieri presents his Divine Comedy as a dream-vision, carefully establishing the date at which it came to him (Good Friday, 1300), and maintaining the perspective of that time and place, throughout the work, upon unfolding history. Modern readers will therefore welcome a Jungian psychoanalytical approach, which can trace both instinctual and spiritual impulses in the human psyche. Some of Dante’s innovations (admission of virtuous pagans to Limbo) and individualized scenes (meeting personal friends in the afterlife) more likely spring from unconscious inspiration than conscious didactic intent. For modern readers, a focus on Dante’s personal dream-journey may offer the best way into his poem.

The Oxford Handbook of Dante contains forty-four specially written chapters that provide a thorough and creative reading of Dante's oeuvre. It gathers an intergenerational and international team of scholars encompassing diverse approaches from the fields of Anglo-American, Italian, and continental scholarship and spanning several disciplines: philology, material culture, history, religion, art history, visual studies, theory from the classical to the contemporary, queer, post- and de-colonial, and feminist studies. The volume combines a rigorous reassessment of Dante's formation, themes, and sources, with a theoretically up-to-date focus on textuality, thereby offering a new critical Dante. The volume is divided into seven sections: 'Texts and Textuality'; 'Dialogues'; 'Transforming Knowledge'; Space(s) and Places'; 'A Passionate Selfhood'; 'A Non-linear Dante'; and 'Nachleben'. It seeks to challenge the Commedia-centric approach (the conviction that notwithstanding its many contradictions, Dante's works move towards the great reservoir of poetry and ideas that is the Commedia), in order to bring to light a non-teleological way in which these works relate amongst themselves. Plurality and the openness of interpretation appear as Dante's very mark, coexisting with the attempt to create an all-encompassing mastership. The Handbook suggests what is exciting about Dante now and indicate where Dante scholarship is going, or can go, in a global context.

Two pioneers in holistic psychology reveal a rejuvenating approach to healing the mind and spirit, using Dante’s Divine Comedy as a metaphor to overcome suffering. Bringing a unique Western approach to the quest for emotional healing and spiritual discovery, Dante’s Pathaddresses the core human struggles—such as depression, anxiety, addiction, and other forms of suffering—and uses Dante’s Divine Comedyas a metaphor for personal transformation. Readers are taken on a journey of exploration down into the sources of our suffering (Dante’s Hell), then into a process of a growing self-awareness of our problems and how to rise above them (Dante’s Purgatory), and finally opening up to the direct benefits of our own “wisdom mind” (Dante’s Paradise). Along the way are effective, time-tested exercises and meditations for confronting life’s greatest worries, coping with episodes of trauma, and understanding feelings of unworthiness and emptiness. Drawing upon the traditional wisdom of poet-mystic Dante and the work of psychiatrist Roberto Assagioli, who created a school of self-development and practical spirituality called psychosynthesis, Bonney and Richard Schaub have used this holistic method to successfully treat hundreds of patients and have taught it to students and other health professionals internationally for more than thirty years.

Traditional psychoanalysis relies on the presence of certain meaning-making capacities in the patient for its effectiveness. Primitive Mental States examines how particular capacities including those for symbolising, fantasising, dreaming, experiencing and finding meanings in those experiences, can be taken for granted. Many of us lack these capacities in certain dimensions of our minds making traditional psychoanalysis ineffective. In this book, international contributors are brought together to consider a radical evolution in contemporary psychoanalytic theory developed from a combination of ultrasound studies, infant analysis, and observation of mothers and babies. These findings demonstrate how much mental life exists even before birth and considers unevolved, unborn and barely born aspects of the self such as the birth of emotion and the birth of alpha functioning. Topics covered include: prenatal imprints on the mind and body difficult to treat patients non-verbal, non-symbolic, disembodied states of being early relational and attachment trauma. Illustrated throughout with original data and extensive clinical discussions from some of the biggest names in the field, Primitive Mental States will be a useful resource for students and seasoned analysts alike.

"This paper is based on research into European economics and politics on the basis of ten months travelling in ten countries, as well as on four workshops run in Europe. Two hypotheses will be explored: It is possible to discern psychodynamic evidence that unresolved humiliation trauma is being re-evoked and recycled by attempts to find solutions and cures through the tyranny of austerity measures. But the question will be asked whether these are “chosen trauma” (Volkan, 2010) which may be at the heart of the foundation matrix (Foulkes, 1973) of the European Community. The exploration of political and economic leadership in the crisis in the European Union builds on the notion of society as a large group proliferating crises of identity. From a systemic perspective it is possible to analyse the nation states of Europe protesting with regressive nationalism, refusing collaboration by engaging in economic warfare while at the same time attempting rescue packages. The protest could be seen as defensive denial of their humbling at the hands of the over-ambitious aspects of the European single currency project and the demise of the potency of the nation state. The concluding section reflects on these issues and tries to distinguish the recycling of humiliation trauma from defence against the experience of being humbled."