First published in 1988, this title is a study of the essay as a literary genre, not just in terms of its general intellectual and literary history, but as an exploration of the creative possibilities of the form. The rise of the essay is discussed in relation to the rise of the novel and the emergence of empiricism in science, but the main focus of Graham Good’s study is on the inner workings of the essay itself. Drawing on criticism by Adorno and Lukacs, Graham Good presents the genre as an expression of individualism, freed from tradition and authority, in which the self constructs itself and its object through independent observation. Through analysis of the work of such essayists as Montaigne, Bacon, Virginia Wolf, T. S. Eliot and George Orwell, the potential of the genre for independence and individualism is illustrated, and the essay is resituated as an intellectually challenging form of creative and critical writing.

First Published in 1992, this encyclopedia is designed to survey the social, cultural and intellectual climate of English Romanticism from approximately the 1780s and the French Revolution to the 1830s and the Reform Bill. Focussing on ‘the spirit of the age’, the book deals with the aesthetic, scientific, socioeconomic – indeed the human – environment in which the Romantics flourished. The books considers poets, playwrights and novelists; critics, editors and booksellers; painters, patrons and architects; as well as ideas, trends, fads, and conventions, the familiar and the newly discovered. The book will be of use for everyone from undergraduate English students, through to thesis-driven graduate students to teaching faculty and scholars.

Examines fantasies of charismatic, virile leaders in British literature from the 1790s to the 1840s.

In the 10 years or so prior to original publication in 1978 new theories and discoveries in the social sciences had given a scientific basis and new impetus to the development of social skills training as a form of therapy. This book explores the progress made with this idea and gives practical guidance for therapists based on several years’ experience with the technique. The book provides an account of the latest ideas at the time, about the analysis of social behaviour – non-verbal communication, social skill, rules, analysis of situations, etc. The different techniques for training and modifying social behaviour – some old, some very new – are described and compared, with detailed accounts. There is a careful critical review of follow-up studies of social skills training and other forms of social therapy on in-patients, out-patients and volunteer subjects. The second part of the book consists of a manual for assessing deficits and difficulties, and for training in ten main areas of social deficiency such as observation, listening, speaking, asserting and planning. A rating scale, questionnaire and user’s booklet of training exercises is included. The book should be of interest, not only to psychiatric professionals – psychiatrists, clinical psychologists, psychiatric nurses, occupational therapists – but to many others, such as social and community workers, teachers, prison officers, and lay people who may be interested in forming self-help groups, either on their own or with professional guidance.

When the late Heinz Kohut defined psychoanalysis as the science of empathy and introspection, he sparked a debate that has animated psychoanalytic discourse ever since. What is the relationship of empathy to psychoanalysis? Is it a constituent of analytical technique, an integral aspect of the therapeutic action of analysis, or simply a metaphor for a mode of observation better understood via ‘classical’ theory and terminology? The dialogue about empathy, which is really a dialogue about the nature of the analytic process, continues in this two-volume set, originally published in 1984. In Volume I, several illuminating attempts to define empathy are followed by Kohut’s essay, ‘Introspection, Empathy, and the Semicircle of Mental Health.’ Kohut’s paper, in turn, ushers in a series of original contributions on ‘Empathy as a Perspective in Psychoanalysis.’ The volume ends with five papers which strive to demarcate an empathic approach to various areas of artistic endeavour, including the appreciation of visual art. Volume II continues the dialogue with a series of developmental studies which explore the role of empathy in early child care at the same time as they chart the emergence of the young child’s capacity to empathize. In the concluding section, ‘Empathy in Psychoanalytic Work,’ contributors and discussants return to the arena of technique. They not only theorize about empathy in relation to analytic understanding and communication, but address issues of nosology, considering how the empathic vantage point may be utilized in the treatment of patients with borderline and schizophrenic pathology. In their critical attention to the many dimensions of empathy – philosophical, developmental, therapeutic, artistic – the contributors collectively bear witness to the fact that Kohut has helped to shape new questions, but not set limits to the search for answers. The product of their efforts is an anatomical exploration of a topic whose relevance for psychoanalysis and psychotherapy is only beginning to be understood.

This book draws on extensive fieldwork among Muslims in Nepal to examine the local and global factors that shape contemporary Muslim identity and the emerging Islamic revival movement based in the Kathmandu valley. Nepal's Muslims are active participants in the larger global movement of Sunni revival as well as in Nepal's own local politics of representation. The book traces how these two worlds are lived and brought together in the context of Nepal's transition to secularism, and explores Muslim struggles for self-definition and belonging against a backdrop of historical marginalization and an unprecedented episode of anti-Muslim violence in 2004. Through the voices and experiences of Muslims themselves, the book examines Nepal’s most influential Islamic organizations for what they reveal about contemporary movements of revival among religious minorities on the margins--both geographic and social--of the so-called Islamic world. It reveals that Islamic revival is both a complex response to the challenges faced by modern minority communities in this historically Hindu kingdom and a movement to cultivate new modes of thought and piety among Nepal’s Muslims.