"Daimon Life is life-enchancing. To read it is to become richer in wor(l)d." –John Llewelyn Disclosure of Martin Heidegger's complicity with the National Socialist regime in 1933-34 has provoked virulent debate about the relationship between his politics and his philosophy. Did Heidegger's philosophy exhibit a kind of organicism readily transformed into ideological "blood and soil"? Or, rather, did his support of the Nazis betray a fundamental lack of loyalty to living things? David Farrell Krell traces Heidegger's political authoritarianism to his failure to develop a constructive "life-philosophy"—his phobic reactions to other forms of being. Krell details Heidegger's opposition to Lebensphilosophie as expressed in Being and Time, in an important but little-known lecture course on theoretical biology given in 1929–30 called "The Basic Concepts of Metaphysics," and in a recently published key text, Contributions to Philosophy, written in 1936–38. Although Heidegger's attempt to think through the problems of life, sexual reproduction, behavior, environment, and the ecosystem ultimately failed, Krell contends that his methods of thinking nonetheless pose important tasks for our own thought. Drawing on and away from Heidegger, Krell expands on the topics of life, death, sexuality, and spirit as these are treated by Freud, Nietzsche, Derrida, and Irigaray. Daimon Life addresses issues central to contemporary philosophies of politics, gender, ecology, and theoretical biology.

Some call the imaginal the realm of the archetypes, the home of the gods and goddesses, the land of the daimon, or the source of creativity. Others simply call it the soul. The daimon of the imaginal world facilitate the incarnation of soul into the physical body, and transforming these dark energies allows us to progress as spiritual beings, to live life from a more conscious view. Sandra Dennis suggests that attitudes devaluing the erotic, feminine, instinctual energies particularly those of sexuality, and destructiveness and the marginalization of bodily sensation itself, block these daimonic soul images from incarnating. She discusses our tendency to block these transforming forces and offers suggestions on how to embrace and reclaim them to allow for a more integrated existence. She explains sensations associated with daimonic imagery fragmentation, rage, anxiety, pain, also the other side ecstasy, bliss, orgasmic release understanding that all of these sensations form the basis for profound change in the sense of self. Bibliography. Index.

For three years, Alexandria has lived among mortals - pretending to be like them and trying to forget the duty she'd been trained to fulfil as a child of a mortal and a demigod. At seventeen, she's pretty much accepted that she's a freak by mortal standards... and that she'll never be prepared for that duty. According to her mother, that's a good thing. But as every descendent of the gods knows, Fate has a way of rearing her ugly head. A horrifying attack forces Alex to flee Miami and try to find her way back to the very place her mother had warned her she should never return - the Covenant. Every step that brings her closer to safety is one more step toward death... because she's being hunted by the very creatures she'd once trained to kill. The daimons have found her.

In The Daimon in Hellenistic Astrology: Origins and Influence, Dorian Gieseler Greenbaum investigates for the first time the concept of the daimon (daemon, demon), normally confined to religion and philosophy, within the theory and practice of ancient western astrology (2nd century BCE – 7th century CE). This multi-disciplinary study covers the daimon within astrology proper as well as the daimon and astrology in wider cultural practices including divination, Gnosticism, Mithraism and Neo-Platonism. It explores relationships between the daimon and fate and Daimon and Tyche (fortune or chance), and the doctrine of lots as exemplified in Plato’s Myth of Er. In finding the impact of Egyptian and Mesopotamian ideas of fate on Hellenistic astrology, it critically examines astrology’s perception as propounding an unalterable destiny.

Explores the links between anger, rage, violence, evil, and creativity and describes a dynamic therapeutic approach that can help channel anger and violent impulses into constructive and creative activity.

What is solitude, why do we crave and fear it, and how do we distinguish it properly from loneliness? It lies at the core of the lives of philosophers and their self-reflective contemplations, and it is the enabling (and disabling) condition that allows us to seriously question how to live creatively and meaningfully. David Farrell Krell is one of the decisive philosophical voices on how philosophers can creatively engage their solitudes. The scale and range of his understanding of solitudes are taken up in this book by some of the most distinguished Continental philosophers. Authors address the problem of solitude from different angles, and imagine how to face and respond creatively to it. Blending philosophical narrative and straightforward philosophical treatises, this book provides inspiration for contemplation of our own versions of solitude and their creative potentials. Some authors focus on the work of historical figures in philosophy or poetry, such as Heidegger and Hölderlin, while others deal more directly with Krell's work as exemplary of their own imaginings of creative solitudes. Other authors respond more personally and creatively in their demonstrations of how we can, and must, seek our solitudes. Including an original chapter by David Farrell Krell, this book is an invigorating meditation on the possibility of being philosophical about a life through solitude, and the meaning of this powerfully resonant and universal human experience.

Lives in Spirit explores the dynamic conflicts that both energized and distorted the spiritual development of key precursor figures of a contemporary secular or "this-worldly" mysticism. With its historical roots in the early Gnostics and Plotinus, this characteristically Western spirituality re-emerges with the secularization and loss of traditional religious belief of modernity. The lives, works, and direct experiences of Nietzsche, Emerson, Thoreau, Jung, Heidegger, Gurdjieff, Crowley, and contemporary feminist mysticism are considered in terms of transpersonal psychology (Almaas), the sociology of mysticism (Weber and Troeltsch), and contemporary psychoanalysis (Winnicott, Bion, Kohut). Spiritual or essential experience is seen as an inherent form of human intelligence, which while potentially and even increasingly impacted by personal dynamics and social crisis, is not reducible to them.